j • SjC ^IS^X" <1k inrush / c~l\a^LLY ■ .SC 6 4|£ in fo far as they affert Nature's Light able to conduct us fo future Bleflednefs, are confider'd, and iiilly anfwer'd : To which Trcatife are annex'd feveral EfTays upon other Subje&s. By the late Reverend Mr. THOMATUALrBURTON ProfeiTor of Divinity in the Univerfity of St. Andrews. AScomer feeketh Wlfdom, and findeth it not: But Knowledge is eafy unto him that underfiandeth, Prov. 14. 6, If any Man will do his WlU y heJhaU know of the Do8rlne 9 whether it be of GOD, or whether Ifeeak of my felj\ John 7, 17, Soils nojfe Deos & Call Nmnhta vobis, ' Attt foils nefcire, datum* Lucan. de Druid. EDINBURGH, Printed bjr the Heirs- and SuccefTors of Andrew Andcrfon, M^DCCXIV. I 3 PREFACE. HE GOD of Glory bath not left Himfelf without a Witnefs 5 all His Works do , after their Manner, declare His Glory. Afk now the Beafts, and they (hall teach thee ^ and the Fowls of the Air and they ihall tell thee :■ Or fpeak to the Earth, and it lhall teach thee- and the Fifties of the Sea ihall declare unto thee. - Who knoweth not in all thefe/ that the Hand of the LORD hath wrought this > Job 12, 7, 8, 9. Moreover it hath pleafedhim to_ inftamp ttpon the Confciences of Men, fuch deep ImpreJJions of Hh Being, and Glory, that all the Pcwers and Subtility of Hell, fliall never be able to eradicate them : Though, alas, through aCuftom of Sin, and efiecially againft much Light and Conviction, the Confciences of many are debauched in thefe Dregs of Time to an obliterating of thefe Imprejjions which otherwife would have been firong and vivid. The Principles of Moral Equity carry fuch an Evidence in their Nature, and are alfo accompanied withfo mmh of binding Force, upon the Confcience, that their Obligation on rational Creatures, hath a moft r ef^len dent Clear nefs, and fills the htthWorU with fuch a Strength, .and Efficacy of Truth, as far furpaffeth the plainest Theoretical Principles. 'That one Maxim, Matth. 7. 12. Luke 6. 3. Therefore all Things whatfcever ye would that Men mould p you, do ye even To to them. That one Maxim, I fay, ( to pafs o$ers ) was Matter of fo much Wonder to fome of the mo ft polite Heathens y as' they knew not well how to exprefs their Senfe of the Truth and Glory of H\ ^ they thought it worthy to be ingraven with Letters of Gold, upon the Frontispieces of their moft magnificent StniRures 5 an agreeable and jfiealing Evidence of its having, been imprinted in fome Meafure upon their Hearts. Neverthelefs all thefe, tho' fweet, ftrong and coiwincing Notices of a p.eky,llo m ~J?t^vamfI) .as faint igs, when compared to that Stamp [of'Divhie Authority, which our Great, \md alone Law-giver has deeply imprinted upon -the Scriptures of Truth, .Pfal 19. 7. The Laiv of ; D. is perfect, converting the Soul;. The Teftimony of the LORD PREFACE. LORD is fure, making Wife the Simple, &c. I enter not upon this large Theme which great Men have treated to excellent Purpofe, I only represent very fiortly, That the fiupendious Account we have in thefe Scriptures of ?noral Equity in its full Compafs, comprized even in ten Words . that wonderful Account, I fay, proclaimeth its Author with fo much of convincing Evidence , andfuch Strains of \ Glory , as I cannot poffibly cloths with Words. The greatest Men among.ih.e HeatheniJI) Nations have given the highest Accounts of their Accomplifiments by framing of Laws, but bejides the p offing Weaknefs of their Performances, when viewed in a true Light, the choice fl of them all have a great Deal of Iniquity inlaid with them : But all here Jlnneth with the Glory of a Deity. Every Duty is plainly contained within thefe fmatt Boundaries, a,nd all Concerns thereof in Heart and Way , are fet down fo punBually, and fo fully cleared in the Expoftion which the Lawgiver himfelf has given of his own Laws; that nothing is wanting. Here alfo are all the Myfteries of Iniquity in the Heart fo clearly and fully dete&ed, thefe Evils alfo purfuedto their moft latent Sources, and the grand Spring of them all, viz. The Corruption of our Nature, and in fo very fern Words, withfo much of finning Evidence and Power, that no 'judicious and fober Per f on can deny that the Finger of GOD is there, unlefs he offer the inofl daring Violence to his own Confcience. And whatfiall I fay of the glorious Contrivance of Salvation, through the LORD JESUS our only Redeemer * Should I touch at the ground Work thereof in the eternal Counfeloftbe adorable Trinity, and the fever al Difplays of it, until at Length thecompleat Turchafe was made in the Fulnefs of Time, and if I fiould but glance at the fever al Strokes of omnipotent Power, and rich Mercy through CHRIST, by which the pur chafed Salvation is effectually applied to every Eleft Per f on, £ would enter upon a Field from which I could not quickly or eajily get off. All that I adventure to fay is, The Difcoveries of a Deity in each Step thereof arefo relucent and full of Glory, that the Being of this material Light under a meridian Sun, without the hiteipofition of a Cloud, ma) as well be denied, as thefe great Truths can be difowned. Beyond all Manner of Doubt, they contain Matter of much higher, and glorious Evidence upon the Minds of all thofe whofe Eyci the God of this World hath not blinded, 2 Cor. 4. 3, 4. John 1.5. Deut. 29.4. fet ah\ midday Clearnefs is midnight Darknefs to thefe who have not Eyes. But not to injiff If we add to all thefe the full Hitfory of the Heart of Man in all the Depths ofWickednefs contained in that great Abyfs, together with the fever al Eruptions thereof both open and violent, as alfo Jubtile and covered, together with all the Engines 0} Te?np- tationsforfcttingit toWork 7 and keepivg it JWt bujie: Ijf,Ifay y tbeperfe& Account P~ R E F A C E. "Account of thefe Things which is given in the Word be ferioufly pondered, 'who can ej cape the Gonvittion, That He, and He only who formed the Spirit of Man within him could have given fuch a Difplay. from all this Iwoull bewail, were it pofible, with Tears oj Blood, the blafihemous Wickednefs of thefe who from the grqfieft Darknefs and Ignorance, oppofe, malign, and deride fuch great andhigh Things, But it is enough, Wifdom is juftifiej of all her Children, Matth. 1 i : 1 9. The worthy and now glorified Author of this Work had a plentiful Mcafure, t'eyond many, of thefureft and jwtejt Knowledge of thefe Matters : His Soul ( may I jo exprefs it) was caft ivto the blejfed Mould ofGoJpelJruth. Who is a Teacher like unto GOD ! Sure an inlightning Work by his Word and Spirit upon the Soul filleth it with Evidence of a ynore excellent Nature, and attended with a Penetrancy quite of another Kind, than any mathematical Demonftration can amount to. In this Cafe the Soul, 2 Cor. 3.3. is an Epiftle of Jefus Chrift, wherein thefe ' great Truths are written by hhnfelfin Characters which the united Force and Subtilities of Hell fiall be fofar from deleting, that their ftrongell Efforts flail render the ImpreJJion fill deeper, and more vivid. No mathematical D em (ynft ration can vye with this: Forafmuchas the Authority of the GOD of Truth, that conveys his own Teftimony into the Heart, witb'aftrongHand, Tjos a Glory and Evidence peculiar to itfelf. And tho well known to thefe who en]oy it, yet of a Beauty great and myfterious, fuch as the Tongues of Men and Angels could not fujfice to defcribe. The empty Cavills of that execrable Herd of blajfhemous Atheifts, or Deifts, as they would be called, amount to a very fmaU, and contemptible Account, fcing the ?noft fubtilc of . them, fall very far ftwrt of thefe ObjeBions, unclean Spirits pr op of e, and urge in a Way of Temptation againsl Perfons exercifed to Godlinefs, which yet the Father of Lights dijpelleth mercifully from Time to Time, and mak:th thefe dark Shades to evanift), as the Sun oj Righteoufnefs arifeth upon the Soul,witb a Glory and Evidence ftill upon the Afcendant, Mai. 4. 2. Pro v. 4. 18. Hof. 6. 3. Nevertheless the learned and godly Author hath encountered thefe jilly Creatures at their own Weapons, both ojfenjlvely and defenfively 9 and to Juch excellent Purpofe as needeth not my poor Teftimony : He hath Jearched into the very Bottom of what tbeyalledge, with great and unwearied Diligence, he did read their Writings carefully from the very fir si Springs, and hath repre- ' feme d fairly their empty Cavills, in all the Shadows of Strength they can be alledged to have, and has refuted them plainly and copioufty. On which and the like Accounts, I hope, the Workftjall be, through the Divine Blejjing, of great Ufc in the Churches of CHRIST. J a. hog; C 3 ' E I I S T L E O F Any learned and zealous AJferters of the Truth ofreveaVd Religion have worthily employed their Time and Talents in Defence of Christianity , againfl the cavilling AJfaults of the hold Infidels of the prefent Age, The pious and worthy Author of this Treatife againjl Deifm thought meet to alter the vfual Method of Management, by carrying an ojfenjive War into the Enemies Territories :. And hath fuccefSfully attacked the flrongejl Forts of the Deifts Principles, hy fiewing their utter Insufficiency to guide us unto eternal Happinefst... Hereunto is added a Treatife of the Reafon .of Faith, for x 'eftablijhing the Belief of revealed Religion upon its true and proper Bafis. We therefore .mjlnng and hoping, That thefe pofthumous Labours of the Reverend Author may, through the.blejjlng of GOD, prove ufeful and profitable for 'promoting and confirming the ferious and unbyaffed Reader in the true ChriUian Faith , do earnefily recommend to him the diligent Perufal of them,, and him in ufing ofthem T to the Grace of GOD for that Effctt. WILLIAM CARSTARES.. JAMES- HADOW. WILLIAM HAMILTON, WILL. WISHEART, THOMAS BLACK, JAMES GRIERSON. JOHN FLEMING, C 3 I N D E X OF THE "Authors and Books qi Treatife againft Deifm: in this Alhnhead\ Speech. AIlvi u/i. Amyrauld do Religionibus. Arijiotle's Ethicks. Augujl? de Cimiate- Dei. Bale's great Hift. and Geo. Dift. Baxter's Animadverfions on Her pert. De Veritate. Reafons for Chriftian Religion. And more Reafons for Chriftian Religion. Becconfal of the Law of Nature. Blount's Oracles of Reafon. Religio Laid. Boyle s Excellency of Theol. beyond natural Philofophy. Burnet on the 39 Articles. C&far de Bello Gallico. Cicero Tufcul, ghieUions. De Natura Deoruml Dc Legibus. De Amicitia. Clark/on* s Pra&ical Divinity of the Papifts. Claudian. Clementis Alexandrini Stromata. Le Clerk Parrhajiana. Comput. Hittor. Collius Difcourfes de Animabin Paganorum. Dacier's Plato. Deijis Manual. Difcourfe on moral Vertue, and its Difference from Grace. Dry dens Hind and the Panther. Epittetus. Fergujfons Enquiry into Moral " Vertue. Gales Court of the Gentiles. Growth r L J Growth, of Deifm. Heid. ( Abrab. ) de Origine Erroris. Herbert de Veritaie, De Relig. Gent. Religio Laid. De JuHhia Tindicat. Outramus de Sacrjficii.fi ■ - Parker (Saw.) Defence of Eccle^ fiaftical Polity. Ihrndentius ( Aurelius ). . Horab/ck de Converfwns Qentilium. ■ feEle, <%eVerendiffirne, DoEliffime. Collegii Mariani (prxfefle, <%eVerendij(Jime y Eru- ditiffime, Collega ConjunBifftme, ColendiJJime. Salvatoriani Collegii Trtepojite, Honorande, Eurditiffime. CiYitatis Andreanae fyaftoris <%eVenndijfimi> VtgdantijJJmi. Facultatis Artium Decdne FacundiJJlme. Artium Liber alium, Mathejtos & Linguarum $ro~ feftores Ingeniojlffimij Liter atijfimi. LeEliffima JuVenum Theologize prdfertim Sudiofa Corona. Audit ores quotquot adeftis SpeSlatiffimi* IREMINI forfan, qui ego I. Suggeftum hoc, Profcf- JS^- fionem aufpicaturus The- [ Qns i nftltu " i turn Occupa- ologicam, conlcendere «°. Adqnam audeam^ quaveRatione, quinomtapndem, hie Difcipulorum occuparam Sedem, fubito Do&orum afcendam Cathedram ; quo Con- 3F 2, filio," [. Qratio Inaugurals. filio, qui per bina, plus minus, Annorum Luftra, negledto academical Literature Studio, ut &c Linguarum, quibus utuatur dodti, rudi Plebeculae prima Religionis Chri- ftianx Elementa inftillare, inculcare Sermone vernaculo, piano & incompto, privatim &c publice, repetitis Conatibus pro Modulo enitebar, ftatim in Do&orum Coetu, Lingua etiam per multos retro Annos inafluetaj Verba fa&urus appaream* j j §. II. Famifiarem quidem illam, qua vitae piio- ha£tenus ufus fum, docendi Methodum exi~ lum Ratio°" gebat Status Gregis mihi commiflae, Do&rinas bl o£. eX ~ NatUra > & Scopus, &meum Officium. Op- timum magni Lutberi Monitum, Qui popula- rtter, triViAiter <& pueriliter docet, optime docet y femper magni faciebam, & etiamnumfaciam, in hoc praecip'ue intentus, ut Chnflum cruci/ixum ipfe cognofcam, 6c aliis cognofcendum exhibeam i *«8' \t$>9x*' **>* « *>$** ■& ftudiole evitatis «*•.& tiQ&vtviii ctft*t Ktyr.i Wmii umVn I r«a»p®- ro "Xpir* \ HanC inquam, agendi Rationem neceflariam facile negabit nemo Chriftianus, & mihi magis accommodam fatebuntur, qui me norunt 3 Inftituti autem praefentis, a priore tarn diverfi, Rationes multis, nullus dubito^ minus videbuntur evidentes* §. III. Ut Gratio Inaugurate* $> S. III. lit Confilii mei Rationes vobis J 11 ' • r "\ j^rr - r i lnc rr0 " impertiar, luadet Omcium, perluadet^ quam grcirus fit ad cum digniflimis illuftriffimae hujus Societatis ta^Muneils" Membris excukurus fum, aperta & minime fucata Amicitia, Obfervantia. Quid Rei igitur fie quod Munus a mea vivendi Ratione, Educatione, Genio, quin Stlnclinatione tarn remotum, nunc aggrediar, vultis dicam ? Dicam aperte ; familiariter, ingenue at brevi- ter. Numen Clementiflimum, cul.mc totum debeo, ante undecim Annos, a privatis avocatum Smdii^ utut indigniflimum 8c relu6lantem 5 gloriofiffimo Evangelio unigeniti fui Filii feparavit, 8c quo raeos quantulof- cunque Labores collocarem, gratiofe mon- flravit, in quo Munere, licet inter Populum amantifiimum amatiflimum ^ i*tei*U % b fi& g h Tgiw**?- ha&enus verfatus fum. §. IV. Et in hac Statione, de eo, qucd pJ^Pni agsredior, Munere aut id genus alio, ne per ominus nofler Neminem fuorum propriis juhet militare Stipendiis, fed quod exigit, gratiofe fubminiftrat, & Conatus obedien- dales, quantumvis imbecillos, non afperna- tur, multis 6c variis Fidei confirmandx in- terpofitis PromifTis. Ejus itaque Sapientia, Mifericordia, & Fidelitate, efficaci Chrifti Mediatione Sc Spiritu fretus, veftras etkm Benevolentiae Spe fublevatus, quam naCtus fum, Spartam pro Virili adornare conabor. Magnorum, qui mihi praecefferunt, Nomi- num animatus Exemplo, & eorum infiftens Veftigiis, licet non Paflibus aequis : In Magriu Voluijje, parvulo pradfertim, fi non ut vulgare fert Proverbium, fat eft : Aliquid tamen eft, &c quod Dominus nofter, pro ea, qua affe&us eft erga nos Mifericordia, fe non afpernaturum promittit. Et fie de Inftkuti Racione ; ** 7*vt*p%9 h rm*i §• VIII. De Oratio Inaugurulk. y §. -VIII. De quo vero, apud vos, Auditores ^doLua- fpe&atiffimi, prima hac Vice, agerem Sub- nisSubjeftum je&o, dubius aliquamdiu haefi 5 mfpicienti puSatftne de autem, prout Gepius foleo, non fine fummo |e e iFgion? lm Mcerore, in deterius vergens Seculum, ?llud P*» v *fcntw. occurrebat Pfaltis, Si deftmartfur Fundament a y quidfacit aut faciet jujlus ? Si labefa£tata con- cidant Religionis Fundamina, quod aperte^ eheu, hodie moliuntur plurimi, nae illi, qui eidetn Vitam devoverunt fuam, egre- gie, belle fecerunt ! Hujufcemodi autem Suppofitio fine gravi OflTenfione Generationis Filiorum JFHOVM^ vix quidem nominari poteft. Quid igitur dicemus de mifero hoc noftro Seculo, cui non immerito, quod de Scoto lepide olim ingeniofus dicebat Italus, ifiicribi poteft, Qjucunque humani fuerant^ J ur if que facrati. In Drib turn Veniunt cunBa, Vocante Scoto, Merko etiam, Auditor.es, vereri poteft 3c "debet, ne DEUS Juftiffimus Impietatem "Seculi rependat, Fato non diffimili illi, quod < fequentibus falfe & graphice depingit idem Epigramma. %o Oratio Inaugurals Quid quod & indubium illiusftt Vita Vocata, Morte ilium fimili, ludificante Stropha, Quum non ante Virum Vita jugularit adempta^ QuamYtVus Tumulo conditus ille foret. j ^ §• IX. Dum hxc & alia ferio Animo Domeftica volverem,Oculos forte conjeci in Schedulam eli s ScheTuia non ita pridem, hac in Gente clanculum uupex emiiia. i m p re fTam, cui Titulm Epiftola Archimedis ad (${egem Gelonem, Albae Graecae reperta, Jim® JErrt Chriftiam 1688. x §v X. Non itaq me abs Re, aut quod a mea Qy» eximt- alienum eflet Profefftone, fa&urum judicavi^ pon?tur P , r & fi larvati hujus Religionis Revelatae Hoftis Acrior ac rapidiis tacitas pr&termeat mgem Danubius fl^/w. Eadem 'dementia font fl[ ^ ■% Gurgith i' <4 Oratio laauguralk. Gurgitis immenfum diducit in Oft la Gangen. Torrent es immane fremant, lajjifque minentur- Pontibus, iriVofoant fpumofo Vortice Syfoas. Ofdtio Inauguvalm 1 g ■ S. XV. Poftquam autem Loco fupra XV. ^ t» 1 • • -1 Au&oris in memorato Religionem omnem particularem, hunc Finem nullo habito Difcrimine, venerando SeEla ^ e r * ba notan " Nomine indigitaflet, duo praecipue in omni Se&a confideranda monet, Se# mum Reiigi- nas omnium Kjentium demonjtrare, JN. r>. non cuhiiuin^De- una magis quam alia S?£ta, Homines ejfe faHos cjuWem"co^ meltons ( etiam quam funt ii qui nulli Se&x firmatio. inJerYtunt ) neque FruSlum aliquem in Qommunibus per* Oratio TnauguraBsl l£ perceptum ex admiffis Pfofrms-*—*" neque aliter fieri pofte—- quum Mi ^eligionis AuHores, five Fautores y Sacerdotes, Harufpices, &c. hoc eft, qui Scdcx Propria iwvenerunt, eamque condi* derunt, de Tropriis quam de Communibw magis femper foliciti Junt. Hxc confirmat Author, %oman& Sett* a TSluma inftitutae Exemplo j &c ^omanos poft inftitutam a Numa %eligionem, meliores noa fuifle quam antea fueranf, nee Numam, Juflfu Nymph* JEgeri > an quod eodem fa* ft vwi- Commate Apoftolus addit, hie addi debeat, yl^I*' judicent alii, judicabit fubito venturus ^jJJ. Dominus. Theorematis Demonftrationem fi expeftaveritis, fruftrabimini, Auditores. Regi Gekni) fequentibus hasc demandata eft Provincia. . §, xxvii*. UOV7&L* 22 Oratio Inauguralk. XXVIL §, XXVII. Facile Theorema noftrwn demon- ex "quo 1 W JlrdVeris, E % from GOD, as *^hat is of abfolute Neceffity to our Happinefs y and fmce there is one, with the greateft Thankfulnefs to embrace it, cleave -to it, and comply with it. If, Reader, thou haft thy Religion yet to choofe, which I am afraid is too common' a Cafe, in this unftable Age ; then it's high Time thou wert bethinking thy felf of Religion in earneft. To Morrow thou wilt live, thou flill dofi fay 7 To Day'* too late, the Wife liv'd Tefterday. And if after too long a Delay thou mean to avoid an unhappy Choice, 'Reafon advifes thee to confider well, That when the Choice is made, Care be taken to make it fo, 'as to prevent the Neceffity , cither of a fecond Cnoice, or a too late Repentance for choofing amifs. There is a Set of Men, who cry up at this Day Natural Religion, and efpecially commend it to fuch as have no Religion. *Tis fuch as thou art they defire to deal with, and among fuch it is £hey are moft ftccefsful. But if thou haft a Mind not to be deceiv'd in a Matter of fuch Moment, it imports thee not a little to confi&er what may be faid againft that, which it's like may be offer'd thee, as- a Fine, ModiJJ), Reajhnable Religion, meet for a Gentleman, a Man - cf Wit-dtnd Reafoft. I have here offer'd me to prove this all to be faid- 'without* yea againft Rr.afon and Experience., Well, firft hear, and then judge, and after choofe or refufe as thou feeft Gaufe. As. for the Management of this ufeful Enquiry, it is- wholly fuited to that which at fiift was only defied, the Satisfaction of the Writer's own .Mind about the Queftibn that's here propofed. I cntred not upon this Enquiry with an Eye to oppofe any Man, 5 of triumph over Adverfaries, and fo' did induftrioufly wave thoie . Catches, Subt ilties, and other Niceties us'd frequently by Writers . of Controverfy. My only Defign was to find the Truth, and there- fore I ehofe clearly to ftate the Queftion, which I found the.Deitfs . always- a voided r and plainly propofe my Reafons for that Side of it I took, after Trial, to be the Truth. As to the oppofite Opinion, i I made it my Bufinefs to make a diligent Enquiry into the ftrongeft Arguments advanc'd for it, candidly to .propofe them in their utmoft * Force,; and. clotty to anfwer them $ avoiding,, as* much asjnight be, fuch Reproaches as are unworthy ^of a Cbriftian, or an Enquirer after Truth, tho' I met with frecjuentProvocation, i a^d found fcme Time. . }iow To the %E A 1> E % ■ V; "how true that is, Difficile ell non fcribere Sat flam contra Saty* ram. It was not -Amufement I aim'd at, or to pleafe my own Fancy 9 or ticlcle the Reader's Ears with the Ginglc of Words, or divert and lyas the Judgment by a Flood ofRhetorick. I never defign'd tofet up for an Orator. My Bufinefs lies quite another Way, it's what I lay ho Clainrto,'and what I think is to be avoided in Difcourfes of this Kind. All I aim'd at as to Language," was to clothe my Thoughts in plain and intelligible Expr effions. The Reader is to expect no more, and if he mifs this, I hope it will be but rarely. It is not to be expe&ed, That a Diftourfe which was begun in an inverted Order, the middle Part being firft writ, and that was com'pos'd in the Intervals of Bufinefs of a very different 'Nature, at Tpare Hours, by one of no great Experience, and an utter Stranger to Writings of this Sort, fhall be free of Blemifhes that may offend nicer Palats. Some few Repetitions could not, at leaft without more Pains in tranfcribingiFthan I had either Leifure or Inclination for, wellbe avoided. Nor could a Difcourfe fo often interrupted by other Bufi- nefs, and upon fo very different Subjects, be carry "d on with that Equality of Stile that were to be wifli'd, efpecially by one who was never over much an Affeder of Elegancy of Language. In a r Word, the Work is long, much longer than I defign'd, and yet 'without wronging the Subjecl, at leaft as I am other wife ftated s and engaged, I could not eafily fhorten it. If he pleafes to infpecl 'the Book, he may poffibly find, 'that I had Reafon for infifting at that Length I have done. However every one has not his Art who « xould enclofe Homers IfeW-unaNut's Shell. I am fenfible, That what I have difcours'd in the firft Chapter of * the enfuing Treatife concerning the Occajions of Deify, will grate hard upon a Set of Men, who have for many Years bygone carry 'd aH before them, andfo took if ill to have any Cenfures beftow'd on them, tho' they did feverely animadvert upon the real or fuppofed Faults . of others. As to this I have not much to fay by Way of Apology. Thaft Q'eifm has fprung up and grows apace araongft us, is on all Hands confefs'd. Others have offer'd their Conjectures concerning the ' Occafions of its Ihcreafe. Why I might not offer my Opinion alfo, I know no Reafon. The principal Subject of the enfuing Treatife "fcffers not, tho J I fhbuld herein be miftaken. In propofing' my Qonje&ure I did not purfue the Int'ereft ot any Party i but have 2 8 To the (^ E A T> E <$(. freely blam'd all Parties. . If the Sticklers for the Arminian or Socinian Divinity are touch'd,~it was becaufe I thought they were to be blam'd, and therefore I have withftood them to their Face. As to the Tendency of their Principles I have been fparing, becaufe that Debate has been fufficiently agitate in the Low &* Arcana Armi- Countries betwixt the contending Parties, nianifmi by Videli- The Reader who would be fatisfy'd as to this, us, and Videlius may perufe thofe who have directly managed Rapfodus, with Vi- this Charge, and the Anfwers that have been dclius his Rejoinders, made, and judge upon the whole Matter as he &c, finds Caufe. But whatever may be as to this, the Manner of their Management may perhaps be found lefs capable of a colourable Defence. And it is upon this that I have principally infifted. To oppofe, efpecially from the Pulpit, with Contempt, Buffoonry, Banter and SeeBifiopofSwwn Satyr Principles, that fober Perfons of no con- mi the Articles, Pre- trary Perfwafion do own to have at leafta very face, P. 7, 8. plaufible-like Foundation in the Word of GOD, and which have been, for well near Sixty or Seventy Years after the Reformation, the conftant Do£trine of the Fathers, and Sons of the Church of England, and have by them been infert into her Articles, and fo become a Part of her Doctrine, is a Practice that I do not well tmderftand how to excufe or free from the Imputation of Profanity, and which hath too raanifeft a Tendency to Atheifn, to admifc of any tolerable Defence. Tiie Scriptures, and Truths, that have any Countenance in them, or Opinions which they feem really to Perfons otherwife fober, pious and judicious, not only to teach, but to inculcate as of the higheft Importance, are not a meet Subject for Raillery •, nor is the Pulpit a meet Place for it. This is that for which principally I have blam'd them, and this I cannot retraft. If they take this ill, I afk them, Have not others as much Reafon to take it ill that, the Doctrines of the Church of England targht. in her Articles and Homilies, and profefs'd by her learned Bijhops; who composed them, and by her Sons for fo long a Trad of Time, as confonant to, found in, and grounded on the Word of GOD, fhould be fo petulantly traduc'd by Wit, Raillery, and declamatory Inve&ives from Prefs and Pulpit ■; and that too by thofe .. who ha ve luMcrib'd tothefe Articles and Homilies ? This Management has been somplain'd of by fober Perfons of all Parties, Churchmen and Drjfcntortf To the \E A T> E % 29 Dif enters, Centra- Remonjlrarts and Remonttrants too, as I could make appear, if there were Occafion for it:* And why I might not alfb complain, I want yet to be informed. None is charg d fave the guilty. Others who are free have no Reafon to be angry. And, perhaps, they who will be offended at this, would fcarce have been pleas'd if I had let it alone. In the Tenth Chapter of this Treatife, I have oppos'd the Opinion that afferts the Heathen World to be under a GovernjMjiLof Grace. I know it is maintained by many learn 5 ? MenTx>th at home and abroad, from whofe Memory, if dead, or juft Refped, if alive, I defign'dnot to detract. Nor did I defign to lift them with the Vails, whom I know to hive been folidly eppos'd by feverals that were of this Opinion. But yet I do think the Opinion it felf deftitute of any folid Foundation, with all Deference to them, who think otherwife, either in Scripture, Reafon or Egerie&ce. And I am further of the Mind, That the learned Abettors of it, had never embrae'd an AfTertion, that expofes them to fo many perplexing Difficulties, and puts them upon a Neceffity of uflng fo many, I had almoft faid, unintelligible Diftin&ions for its Support, if they had not been driven to it by fome peculiar Hypothecs in Divinity which they have feen meet to embrace. If any intend to prove what I have deny'd, I wifh it may be done by proper Arguments, directly proving it, and not by advancing an Hypothecs that remotely infers it, and which, in it felf, or, at leaft as propos'd by thofe whom I have met with, is fo darkened by a huge Multitude of fubtile, myfterioas and uncouth Diftinctions, that I can fcarce ever project fo much Time as to underfrand them. However this much I muff fay, That fo crofs does this Opinion feem to Scripture, Reafon and 'Experience ', That it will go a very great Way to weaken the Credit of any Hypotbcfo on which it inevitably follows. However, I hope this may be faid, and different Opinions about this Point, without any Breach of Charity, may be retain'd. Diverfnm fcr.tire dues de Rebus iifdem incolumi licuit femper Amichia^ I know the Abettors of this Opinion are hearty Eriendsin the Main to the Caufel here maintain. The Scheme, I have in the Clofe of that Chapter cifer'd by Way of Digrefi§n, of GGD's.G over mnent oi the Heathen World, is not defign'd as a foil Account of that Matter, which as to many of its Concern- ments is of thofe Things that >aie not reveaVd, and fo belong not to its 3. much lefs is it defigrfd to be tlic Grovndofz peremptory Judgment as 5 o To the^i E A T> E % as to the eternal State of them, who are without the Church : But only to let fee, Taat any Tiring we certainly know as to GOD's Dealings with them, in the common Gourfe of his Providence, may, upon other Suppositions and Principles, befide that rejected, be accounted for. The judicious and fober Reader may judge of it as hefeesCaufe. I hope I have in a Matter pf fuch Difficulty avoided any unbecoming Curiofity, or affecling to be wife above what is written. If any blame me for the M altitude of Quotations, I anfwer, The Subject I undertook rendred this unavoidable. I have us'd the utmoft Candor in them. Sometimes out of a Regard to Brevity I have avoid- ed the Translation of Teftimonies quoted from Authors who writ in * different Language. The leanfd will not complain of this : And if any Perfon of tolerable Judgment, who is not learn'd, will beat Pains to perufe the enfuihg Difcourfe, he will find as much faid, with- out regarding thofe Quotations, as may fatisfy his Mind upon this Subject. As to what I have, in the enfuing Papers afcrib'd to Mr. Giliojt Publifher of the Oracles of Reafon^ I had writ it before I understood his Recovery from Deifm. But yet I thought it not meet to alter it, becaufe there are, no Doubt, many others who entertain the fame Noti- ons he then did maintain, and my Oppoiition is to the Principles and not the Perfons. As for his Recovery I congratulate it, and wifftit may be fuch as may fecure him from an after Reckoning for the Hurt he has done. If any Dsifi (hall fee meet to undertake this Debate, I decline it not. If they treat my Book as they have done thofe of others, every Way my Superiors, and as Rats are wont to do, gnaw only the Outfide, divert to incident Things that are not to. the Purpofe, and fingle but rather what feems exceptionable than what is of Moment, following him who did fo, ■ ^ ■ ■ * ■ ■ gf qua Defter at traftata nit ef cere pojfe relinquit. I have fomewhat elfe to do, than to take any Notice of fuch fai- pertinency. If any mail offer a folid and rational Confutation, which yet I am not much afraid of, and convince me not by Jeft, BufFoonry and Raillery, but by folid Arguments of my being in a Miftake, Cuntla recantabo Maledifta, priora rependam Lxu&ibus, & vtflrum Nomen in AJtra feram. INDEX, C ^1 I N D E X w INTRODUCTION. Herein its proved a Matter of the highejl Irkpo^t and Necejtty tomake a right Choice of % Religion, and wherein it is further evincd, That no Man without the rnoft manifefi Violence to Reafon, c an turn Heathen, Manoireu-', zr ccquiefce in Atheifm or Scepticifm, and that confequevtly every Man must acquiefce in the Scriptures, or turn Deift. Tim Utter undertaken to he demonjlrate falfe and minings* The Author s Inducements to this Undertaking. CHAP. I. Giving a fiort Account of the Rife, Occafwn, and Frogrefs of Deifm, efpecially in England, the Ophilont of the Deifts, the different Sorts of Deifts, mortal arid immortal. - Page i CHAP. II. Mortal Deifts who, and what Judgment to be mpde of them and their Sentiments. 3 5 CHAP. III. Wherein the Controverfy betwixt us and the immortal Deifts is slated and cleared^ 37' . , CHAP. IV. Wherein the Infujficiency of natural Religion is proved from the Infuffciency ojits Difcoveries of a Deity. . 45; Arg. II. CHAP. V. Natural Religion not fuff.cient to direct us as to the" folemn Worjbip of GOD. Its Infufficitncy whence demonjlrate. Arg- III. CHAP. VI. Natural Light leaves us in the Dark as to that wherein Mans Happinefs lies. Its Infufjicicncy thence de~ monllrate. 63' A r g- lv r CHAP. VII. Nature's Light affords not a fuffcicnt Difcovery of the Means leading to future Happinefs, or afufficient Rule of Duty, 8} Arg. V CHAP. VIII. It a fords not fuffcient- Motives to Duty and . ... evforjce/Jbedieitcj, its Weaknefs argued hence. <* 94/ Ai£« VI. CHAP. IX. The Knowledge of the Origin of Sin necejfarly to be known JK Order to Reiigiotu .JfaturS&Xight infaffchnt toj iifecver if, 1 02 CHAR 3 z I N D E X. Arg.VIi. CHAP. X. Nature's Light cannot difcover the Means of obtaining Pardon. Pag, u£ SECT. I. Without^ Satisfaction about this there can be no fufficient Religion. n5 SECT. II. Nature's Light utterly defective as to this. 126 SECT. III. Repentance as taught by the Light of Nature de?nonJlrate by many Arguments to be of no Avail in this Cafe, 133, and Obj 'ell ions conjiderd. 163 DIGRESSION Concerning GODs Government of the Heathen World, flawing that there is nothing in it whence any Dejign in GOD to pardon them may be certainly inferrd. 192 Arg.VIlI. CHAP. XL Proving that we have innate Inclinations to Sin, and that natural Religion is infuficient to eradicate or fubdue them. 202 Arg. IX. CHAP. XII. Wherein the Proof of the Infufficiency of natural Religion is concluded from a fix fold yiew of the Experience of the World. 215 CHAP. XIII. Tranjxtim to the Deifts Opinions and Pleas for them. Herbert conjidered, fome Account of him and his Books, the Articles to which he reduced natural Religion, That he was the Methodizer of DeiCm, and glories in it. That he dejign 9 d to maintain it in Oppojition ' to Christianity. His Book De Religione Gentilium confider'd, and of what Importance it is to the'DtifaCaufe. 219 CHAP. XIV. Wherein its demonftrate, That Herbert has not proven in that Book what he undertook, viz. That his five Catholick Articles did univ erf ally obtain. Page I CHAP. XV. Wherein its proven, That what he undertakes is falfe, and that his five Articles did not nniverfally obtain. 24 CHAP. XVI. Wherein its proven by fome general Confiderations, That many of the befi Tbings'met with in the Writings of Heathens, are not to be admitted as Difcoveries of natural Light. 41 CHAP. XVII. Wherein its proven, That Herbert'^ Articles, tbo* they had obtain d, yet do not conftitute a fufficient Religion. His Opinion as to their Sufficiency conjidered and expofed. 47 CHAP. XVIII. The Deifts two grand Arguments for the Sufficiency of natural Religion examind. 58 CHAP. XIX. Herbert's Advantages of Deifm conjidered and anfwered. 72 CHAP. XX. Herbert and Blount'* Queries for proving the Validity of their Relight, Si [«] INTRODUCTION. IN this Sceptical Age, which queflions almoft every Thing, it is ftill owned as certain, That aU Men mnji die. It there were any Place for difputing this, there are not a tew, who would fpare no Pains to bring themfelves into the Difbelief of a Truth, that gives, them fo much Difturbance, in the Courfes the/ love and feem refolv'd to follow : But the Cafe is fo clear, and the Evidence of this Principle fo pregnant, which is every Day confirm d by new Experiments, that the moft refolved Infidel is forc'd,when it comes in his Way, tho' unwilling, to give his AfTent, and moan out an Amen. The Grave is the Houfe appointed for all the Living. Some arrive fooner, fbme later 5 bat all come there at Length. The Obfcurity of the meaneft cannot hide him, nor the Power of the greateft fcreenhitn from the im- partial Hand of Death, the Executioner of Fate, if I may be allowed the Ufe of a Word fo much abus'd . As its coming is plac'd beyond Doubt, fo its Afped is hideous beyond the Reach of Thought, the Force of Ex- preffion, or the utmoft Efforts of the fineft Pencil in the moft artful Hand. It, in a Moment, daflies down a Fabrick, which lias more of curious Contrivance than all the celebrated Pieces put together, which the moft refin'd humane Wits have invented, even when carried to the greateft Height,which the Improvements of fo many fubfequent Ge- nerations, after the utmoft of Application and Diligence, could bring them to. It puts a Stop to many Thoufand Motions, which, tho'ftrange- ly diverfified, did all concur, with wonderful Exa&nefs, to maintain, and carry on the Defign and Intendment of the glorious and divine Ar- tificer. How this divine and wonderful Machine was firft ereded, fet agoing, and has, for fo long a Trad: of Time, regularly performed all its Motions, could never yet be underftood by the moft elevated Under- ftandings. Can /I thou tell how the Bones grow in the Womb of her that is with Child, isaChallengetoallthe Sons of Art, to unfold the Myftery? A Many -H* r/fatttltyc , L 2 J Many have accepted Jfobut all have been foil'd. Something they could fay : But, in Spight of it all, the Thing they found a Myftery, they left fo ftill. How can one then look on the Dijfolution of fo admirable a Contrivance, a Machine fo curious, and fo far furpaffing humane Art, without the deepeft and moft fenfible Regret. It untwifts that myfte- rious Tie, whereby Soul and Body werefo faftlink'd together, breaks up that intimate and clofs Correfpondence, that intire Sympathy which was founded thereon j.diflcdges. an old Inhabitant 5 - and while it lingers, feeing unwilling to remove, Death pulls that curious Fabrick, wherein it dwelt, down about its Ears, and fo forces it thence, to take up its Lodg- ings, it can fcarce tell where. And upon its Removal, that curious Fabrick, that alittle before was full of Life, Activity,. Vigour, Order, Warmth, and every Thing elfe that's pleafant, is nowleft a dead, un- a&ive, cold Lump, or diforder«d Mafs of loathfome Matter, full of Stench and Corruption. Now the Body is a Spectacle fo hideous, that they wholov'd, and who imbrac'd it before, cannot abide the Sight or Smell of it •, but fruit it up in a Coffin, and not content with that, away they carry it, and lodge it amongft Worms, and the vileft Infe&s in the Bowels of the Earth, to be confum'd, devour'd, torn and rent by the moft abominable Vermin that lodge in the Grave. ^tiantirm mutatus ab illo ! We have all heard of the Affli&ions of Job. Two or three MefTengers arrive, each after another, and ftill the laftisworft. Every one tells aStory. The firft is fad ^ but its ftill more melancholy that follows. t The Difafler is- fo terrible, that it fills- the World with juft Aftonifh- menr. And yet after all, what is this to Death, which alone is able to furnifh Subject, more than enough, for fome Thoufandsoffuch melan- choly MefTages ! One might bring the dying Man the melancholy Tid- ings, That he is diverted of all his beneficial, pleafant, and honourable Employments; While he is yet fpeaking, another might be ready to bid him denude himfelf of all his PofTeffions : A Third, to continue the Tra- gedy, might allure him that there is a Commiflion ifTued out to an im- partial Hand, to tear him from the Imbraces of his dear Relations, with- out regarding the hideous Out-cries of a loving Wife, the Meltings of ten- der Infants, the IntercefFions of dear Friends : While others continuing ftill the mournful Scene, might affure him that he was no more to relifh the Fragrancyof the Spring, ortafte the Delights of the Sons of Men, or fee the pleafant Light of the Sun, or hear the charming Airs of Mufick, mx the yet more ufeftd Gonverfe of Friends. And to make the Matter faddej I 3 ] fadder ftill, if it can well be fo, the Story might be flint up with a rue- fill Account of the parting of Soul and Body, with all the horrible Difaf- ters that follow upon this Parting. Thus the Cafe evidently ftands. Not a Title of all this admits of Debate. To every Man it maybe faid, Be teFabula narratur. What a Wonder is it, that fo grave and important a Subject is fo little in the Thoughts of Men > What Apology can be made for the Folly of Man- kind, who are at fo much Pains to fhelter themfelves againft leflerln- conveniencies, quite overlooking this, that is of infinitely greater Con* Tequence. ? Here is the Light-Jtde of Death, which every Body may fee. What a rueful and aftonifhing Profpect doth it give us ? Where {hall we find Com- fort againft that difmal Day, whereon all this fhall be verified in us > He is fomething worfe than a Fool orMad-rnan,that will not look to this. And he is yet more mad that thinks, That rational Comfort in fuch a Cafe can be maintained upon dark, {lender, and conjectural Grounds. It is certain that which muft fupport, muft be fomething on the other SideTime. The one Side of Death affords nothing but Matter of Terror, if we are not enabled to look forward, and get fuch a Sight of the other, as mayballance it, we may reafonably lay, That it bad been better for us Ttever to have been* Undoubtedly, therefore, no Queftion is fo ufeful, fo necefTary, fo noble, and truly worthy the Mind of Man as this. WhatfiaU become of me after Death ? What have I to look for on the other Side of that awful Change > Thofe Arts and Sciences which exercife the Induftry and Confiderati- on of the greater Part of the thinking World, are calculate for Time, and aim at the Pleafure or Advantage of a prefent Life. It is Religion alone that directly concernsit felf in the important Queftion laft mentioned, and pretends to offer Comforts againft the melancholy A(pe6t of Death, by fecuring us in an Upmaking for our Loffes on the other Side Time. Men,who are not blind to their own Intereft, had Need therefore to take Care of the Choice of their Religion. If they neglect it altogether, as many now do, they forfeit all Profpecl of Relief. If they choofe a wrong one, that is not able to reach the End, they are nolefs unhappy. The World may call them IHts 9 or what elfe they pleafe, who either wholly neglect and laugh over all Inquiries after Religion, or who fuperficially look into Matters of this Nature,, and pafs a hafty Judgment ; But fo- fcer Reafon will look on them t -Wjomewhat below the Condition of the Beajl* A 2 1 U [47 It is much to be regreted, that the Bulk of Mankind Found theft Priii* eiples, as well as Pra&ice and Hopes on no better Bottom than Education, which gives but too juft Occafion for the fmart Reflection o L tue witty [ tho profane Poet- £) ¥y c\ £ v\_ - fy Education moft have been mtjled 5 Hind an i So they believe, becaufe they were fa bred. Panther- The ft left continues what the Nurfe began: And thus the Child impofcs on the Man. Moff Part feek no better Reafbn for their Belief and Practice than CuC torn and Education. Whatever thofe offer in Principle, they greedily fwallow down, and venture all on fo weak a Bottom. And this fure is one of the great Reafons why fomany mifcarry in this important Matter. It is true, in this enquiring Age, many, efpecially of the better Quality, fcorn this Way. But it is to be fear'd that the greater Part of them flying on Extremes, as is common in fitch Cafes, have fallen into another and a worfe one, if not to themfelves, yet certainly of more pernicious Confequence to the publick. They fit up for Wits and Men of Scnfe. They pretend to have found out great Miftakes in the Principles of their Education, the Religion of their Country 5 and therecn, without more ado, reject it in Bulk, and turn Scepticks in Religion. And yet after all thisNoife, moft of them neither underftand the Religion they reject, nor know they what tofubftitute in its Room, which is certainly an Error of the worft Confequence imaginable to the publick y fince Men once arriv'd at this Pafs, can never be depended on. Men may talk what they pleafe. A Man of no Religion is a Man not to be bound, and therefore isabfolutely unmeet for any Share in a Society which cannot fubfift, if the facced Ties of Religion hold it not together. But whatever Courfe fuch Perfbns,on the one Hand or other, fleer-, the tnore confederate and better Part of Mankind,in Matters of fo high Impor- tance, will, with the niceft Care, try all, that they may hold faft what is good. If a Man once underftands the Importance of the Cafe, he will find Reafon to look fome deeper, and think more fericufly of this Mat- ter, than either the unthinking Generality, who receive all in Bulk, with- out Trial, as it is given them, or, the forward would-be-wits, that oft- times are guilty of as great, and much more pernicious Credulity in re- jecting all, as the other in receiving all. But, whereas there are fo many different Religions In the World, and all of them pretend to conduit us in this important Enquiry v which of them r 5i them (hall we choofe ? The Drifts, to drive us into tlieir Religion, which confifts only of Five Articles, agreed tu,asthey pretend,by all theWorld, would bear us in Hand, That a Choice is impoffible to be made of any particular Religion, till we have gone through, with fuch a particular Examination of every Pretender, and all things that can be fa id for or againft it, as no Man is able to make. Blount tells us y as Herbei t befoie had done, That nnlefs a Man read all Blount Religio Authors , /peak with all learned Men, and htcw allLan- Laici, Fagc 91. guages, it is impoffible to come to a clear Solution of all Herbert Religio Doubts. And fo in LlTedt, its ptetended iinpoflible Laici, Fagc 12, to be fatisfied about the Truth of any particular Re- ligion. If this Reafoning did hold, I mould not doubt to mate it appear, That no Truth whatfoever is to be received ^ and in particular, That their, fomuch boafted of, Catbolik. Religion cannot rationally be intertain'd by any Man, If we can be fatisfied upon rational Grounds about no Truth, till we have heard and confidered all, that not only has beenfaid, but may be alledged againft it •, what Truth can we believe ? Here it is eafy to obferve that fome cannot do, unlefs they overdo. The Intendment of fuch Reafoning is obvious : Some Men would caft us loofe as to all Reli- gion, that we may be brought under a NecelTtfy to take up with any Fancy they fhall be pleas'd to offer us 5 a Man that is finking will take Hold of the meft {lender Twig. The Papifts have vigor cufly purfued this Courfe in Oppofition to the Proteftants, to drive them into the Arms of their infallible Guide. And indeed the learn'd Herbert his Reafonings on this Point, after whom the modern Deijls do but copy, feem to be borrowed from the Romanijls, and are urg'd upon a Defign not unfavour- able to the Church of Rome, of which perhaps more afterwards. But to wave this thin Sophiftry, anyone that will, with afuitable Application, engage in the Confideraticn of what Religion he is to chcofe,will quickly find himfelfeas'd of this unmanageable Talk, which the Deifts would fet him. His Enquiry will foon be brought to a nar- row Compafs, and the Pretenders, that will require any niceConfide- ration, will be found very few. For, a very overly Confideration of the Religions in the Heathen World, will give any confiderate Mind Ground enough to reft fully afliir'd, That the defir'd Satisfaction as to future Happinefs, and the Means of attaining it, are not thence to beexpe&ed.Herehe will not find what may have the leaft Appearance of fatisfying, Thewifeft of the Heathens fcarce ever pretended to fatisile thxmfelves, much lefs others, upon thefe Heads. All Things [«] Things here are dark, vain, incoherent, inconfiftent, wild, and plainly ridiculous for mod Part h as will further appear in ourProgrefs. Their Religions were, generally speaking, calculated for other Purpofes, and look'd notfo far as Eternity. Nor will it be more difficult to get over any Stop that the Religion of Mahumet may lay in our Enquirer's Way. Let a Man ferioufly perufe the Alcoran, and 'if he has his Senfes about him, he cannot but there fee the moft pregnant Evidences of the groffeft, moft fcandalous an J impu- dent Impofture, that ever was obtruded upon the World. Here he muff exped no other Evidence for what he is to believe, but the bare AfTer- tion of one, who was fcandaloufly impious to that Degree, that his own Followers know not how to apologize for him. If [Alcoran Chap. 4. you inquire for any other Evidence, you are doom'd by the Alcoran to everlafting Ruin, and his Slaves are ordered to deftroy you. He forbids any Enquiry into his Religion, or the Grounds of it, and therefore ye muft either admit in Bulk the entire Bundle of Fopperies, Inconfiftencies and choking Abfurdities, that are caft together in the Alcoran, without any Trial, or rejedt all : And in this Cafe, no wife Man will find it hard to make a Choice. After one has proceeded thus far, he may eafily fee, That he is now inevitably caft upon one of four Conclufions, either firft he muft con- clude it certain that all Religion is vain, that there is nothing to be ex- pedted after this Life, andfo commence Atheift. Or idly, He muft con- elude, That Certainty is not attainable about thefe Things-, and fo prove Sceptick. Or idly, He muft pretend, That every one's Reafon unaftiftei is able to conduft him in Matters of Religion, afcertain him of future Hap- pinefs, and direct as to the Means of attaining it ; and fo fet up for na- tural Religion, and turn Deiff. Qi^thly, He muft acquiefce in the Re- veal d Religion contain'd in the Scriptures, and fo turn Christian, or at leaft Jew. As to the firft of thefe Courfes, no Man will go into it, till he has abandon'd Reafon. An Atheift is a Monfter in Nature. That there is nothing to be expedted after this Life, and that Man's Soul dies^ with his Body is a defperate Conclufion, which rums th& letter to aDeift, Foundation of all humane Happinefs h even in the Page 125. Judgment of the Deijfs themfelves. There are two material Exceptions which are fufficient to deter any thinking Man from doling with it. The one is the Hideoufnefs of its Afpetf. Annihilation is fo horrible to humane [7] , humane Nature, and has fo frightful a Vifage to Men who have a Defire of Perpetuity, inlaid in their very Frame, that none can look at it feri- oufly without the utmoft Dread. 'Tis true, guilty Atheifts would fain take Santtuary here -, yet were they brought to think ferioufly of the Cafe,they would not find that Relief in it which they projedt. I have been credibly inform'd, That a Gentleman of no contemptible Parts, who had liv'd as if indeed he were to fear or hope nothing after Time, being in Prifon and fearing Death f tho' he efcap'd it and yet lives) fella thinking ferioufly, when alone, of Annihilation : And the Fears of it had fo deep and horrible Impreffion on his Mind, that heprofefs'd to a Gentleman, who made him a Vifit in Prifon, and found him in a grievous Damp, that the Thoughts of Annihilation were fo dreadful to him, that he had rather think of a thoufand Years in Hell. Guilty Sin- ners, to eafe their Confciences, and fcreen them from the difquieting Apprehenfions of an After-reckoning, retreat to this, as a Refuge ^ but they think no more about it, fave only this and that in an overly Way, that it will free them from the Punifhment they dread and de- ferve. But if they would fedately view it, and take under their Con- fideration all the Horrour of the Cafe, their Natures would recoil and fhrink : It would create Uneafinefs inftead of Quiet, and increafe the Strait rather than relieve them from it. Befides, which is the other Exception againft it, were thtre never Co much Comfort in it, as there is none^ Tetit is imp offible to prove that there is ytothing after this Life. There is nothing that is tolerable can be faid for it. None fhall ever evince the Certainty of the Soul's dying with the Body, till he has overthrown the Being of a God, which can never be done fo long as there is any Tiling certain among Mcn r Further, as there is little or nothing to be faid for it, fo there is much to be faid againft it. Reafon affords violent Prefumptions, at leaft, for a future State. And all the Arguments, which conclude for the Truth of Chriftianity, join their united Force, to fupport the Certainty of a State after this Life. Till thefe are rcmov'd out of the Way, there is no Ac- cefs for any to enjoy the imaginary Comfort of this Suppofition. But who will undertake folidly to overturn fo many Arguments, which have flood the Teft of Ages? They who are likely to bemoft forward, and favour this Caufe moft, dare fcarce allow thefe Reafonings a fair Hearing, which plead for a future Statefor Fear of rivettingthe Impref* fion of the Truth deeper on their Minds, which they defire to make themfelves loofe of. And how then will they overthrow them ? In fee, . [«] fine, he is a Mad-man, who will go into a Conclufion, whereof he ran never be certain, and wherein, were it fure, hecan have no Satisfaction, The f i ft frrbidsthfe Jwgmcrt, the lafi: diffaades the Will and AfeUunt* froi efti. g in it. As tjtne fecond Conclufion above-mention'd, that fets up for Scepticifm in Matters of Religion, and bids us live at Peradventures as to what Is to be fear'd or hop'd after Time ^ itisaCcurfe that nothing can juftifife fave abiclute Neceihty. It lies open to the worft of Inconveniencics. Nothing can be imagined more melancholy than its Conferences, and the Pretences for it are vain and frivolous. If- it is really thus, that Man can arrive at no Certainty in Matters of Religion, and about his State a ter Time, how deplorable is Man's Condition? His Cafe is comfortlefs beyond what can be well conceiv'd. Nor can his Enjoyments afford him any folid Satisfaction, while ghoft- 'ficvwio-^y Death looks him in the Face, and the Sword hangs over his Head, c ( es , "fupported by a Hair. Will not the ProfpecT: of this rueful Change (of whefe difmal Attendants we have given fome Account) imbitter his fweeteft Enjoyments? And will not the Horrour of the Cafe be much in- creased by refolving upon a perplexing Uncertainty as to what may come after? In how difmal a Plight is the poor Man, who on the one Hand is certain of the fpeedy Arrival of Death with all it's frightful Attendants •, and on the other, is told that he muft rove in Uncertain- ty, till the Event clear him, whether he mail be intirely annihilate, andfo plunge into that horrible Gulf where Atheljls feek Sanctuary ! Or if he fhall not be hurried headlong into thefe cndlefs Torments, which the Confciences of guilty Sinners, when awaken'd, prefage^ or,ifhefhall foar aloft into Regions ofendlefs Blefs, which finful Mortals have but little Reafon to expect ^ or, finally whether he is not to launch cut in* to fome State reducible to none of thefe. If here we behoove to fix, one would not know how to evite two Conclufions that are horrible to think of ^ " That our Reafon, whereby we are capable of forefeeing, " and are affected with Things at a Diftance, is a heavy Curfe ; and " that the profligate Atheift, who endeavours to mend this Fault, in " his Conftitution, by a continual Debauch, that never allows him to " think anymore of what is certainly to come, than if he were a Brute " incapable of Fore-thought, is thewifeft Man. Befide, as was above infinuate, the Pretences for this Courfe ar vain. 'Tis true, moft of thofe who fet up for Wits in this unhappy Age, arc meer Sceptic fc in Religion, who admit nothing as certain, but bat boldly queftion every Thing and live at Peradventures. Yet we are not oblig'dto think that this Scepticif?n is the Re fult of a ferious En- quiry, and the Want of Certainty thereon h but thofe Gentlemens Way of Living is inconfiftent with ferious Religion $ they are therefore de- lirous to have ftich a Set ofPrinciplesasmay, if not favour them in the Practices they have a Mind to follow, yet not incommode them fore. This Principle gives not abfolute Security againft Impunity 5 but it feems, and but feems, to juftifie them in a prefent Neglecf of Religion, and gives them a may be for an Efcapefrom fear'd and deferv'd Punifh- ments-, and favours that Lazinefs that cannot fearch for Truth, where it lies not open to the Eye, even of thofe who care not to fee it. Their Practice and Courfe of Life fhews them impatient of Reftraints, that they love Liberty, or rather Licentioufnefs ^ and are not willing to come under any Bonds. They greedily grafp at any Difficulty that feems to make never fo little againft Religion ^ an Evidence that they bear it no real Good-will. They neither converfe much with Books, nor Men that may afford them Satisfaction, in Reference to their real Scruples, which is Proof enough they defign not to be fatisfied. " They are light and jocular in their Converfe about the moft ferious Matters, an Evi- dence that their Defign is not to be inform'd. It is a good Obfervation of the wife Man, Prov. 14. 6. A Scorner feeketb Wifdom and findctb it 7:ot: but Knowledge is eafy to him that undertfandeth. This is the realMy- Ilery of the Matter with thofe Gentlemen, whatever they may pretend. I know they want not Pretences, taking enough with the unthink- ing, whereby they would juftifie themfelves in their Infidelity. The principal one is, That they find it eafiy to load Religion with Abun- dance of Difficulties, not eafily, if at all, capable of Solution. But after all, thefe Gentlemen ule thofe Objections as the Scepticks did of old, not fo much to maintain any fettled Principle, no not their belov'd one, whereof now we fpeak 5 as to create them Work and make Sport with thofe who would ferioufly confute them, and to ward oft' Blows from themfelves, who have neither Principles nor Practice capable of a rational Defence. 'Tislike indeed that fometimes they may meet with fuch, who al- beit they own Religion, are yet incapable of defending it againft inch Objections. But this is no Wonder:, fince there are weak Men of all Perfuafions. And their Weaknefs is, or ought, not to be any real Pre- judice to the Truth they maintain. Befides, every one may know that Ignorance of any Subject is fertile of Doubts, a;id will ftart Abundance of B Difficulties, [CO] Difficulties, whereas it requires a more full and exaft Acquaintance with the Nature of Things to folve them •> and this falls not to every one's Share. Further, If this be allowed a reafonable Exception againft Religion,! That it's liable to Exceptions, not eafy to be folyed, it will hold as welt good againft all other Sorts of Knowledge, as againft Religion • yea and I may add, it concludes much ftronger* for the farther any Subject is a- bove our Reach, the lefs Reafon we have to expect, that we (hall be ca- pable of folving every Difficulty that may be ftarted againft it. There is no Part of our Knowledge, that is not encumbred with Difficulties, as hard to be fatisfvingly folved,as thofe commonly urg'd againft Religion. If this be a fufficient Reafon to queftion Religion, that there are Argu- ments w; tkh may be urg'd againft it not capable of a fair, or, at leaft,an eafie Soluricn $ I doubt not, upon the fame Ground, to bring the Gentle- men who maintain this, if they will follow out their Principle, to re- jecl: the moft evident Truths, that we receive upon the Credit of Mo- ral, Metaphyfical, and Mathematical Demonftrations -, yea, or even upon the Teftimony of our Senfes. For I know few of thefe Truths that we receive upon any of thofe Grounds, againft which a Perfon of a very ordinary Spirit may not ftart Difficulties, which perhaps no Man alive can give a fair Account of: And yet no Man is fofcolifhto call in Queftion thofe Truths, becaufe he cannot folve the Difficulties which every idle Head may ftart upon thofe Subjects. I may give innume- rable Inftances of the Difficulties wherewith other Parts of humane Knowledge are embarrafs'd : I fhall only hint at a few. That Matter is divifible in, or at leaft, confifts of indivifible Points^ Iswithfome a Truth, next to felf-svident-, that the quite contrary is true,and Matter is divifible in Infinitum, ^^t^vs no lefs certain to many others. But if either of them fhould pretend themfelves capable of folving the Difficulties, that lie againft their refpe&ive Opinions, it were fufficient to make all Men of Senfe and Lock o/humane Under- Learning doubt of their Capacity and Judg- Ilanding, Edit. 5. Pag. 207. ment : For the Difficulties onbothHands are - — Twould fain have inflanc- fuch, ti in our Notion of Sphit any thing more perplexed, or nearer a Contradiction, than the very Notion of Body includes init^ the Bivijlbility in Infinitum of any finite Extenjion, involving us, whether we grant or deny it, in Confequences impofjible to he explicate, or made in our Apprehenfions confiftent ; Confequenc.es, that carry greater Difficulty, and more apparent Ah fur dity than any Thing that can f oh low from the Notion of an immaterial Subjlance. [ ti ] Rich, that no ingenuous Man that underftands them^ will pretend himfelf capable of giving a fair Solution of thofe, which prefs that Side of the Queftion he is inclin'd to. Again, Whether we will, or will not, we muft believe one Side, and but one Side of the Queftion is true^ that either Matter is divifible in Infinitum, or not^ that it confiftsof Indivifibles or not h thefe are Con- tradictions. And it's one of the moft evident Propofitions that the Mind of Man is acquaint with, That Contradictions cannot be true, or that both Sides of a Contradiction cannot hold. And yet againft this Truth, whereon much of our moft certain Knowledge depends, info- luble Difficulties may be urg'd : For it may be pretended, that here both Sides of the Contradiction are true, and this Pretence may be enrbre'd by the Arguments above mention'd, which confirm the two oppofite Opinions, which no Mortal can anfwer. Shall we therefore believe that Contradictions may be true? That Motion is poifible I am not like to d^ubt, nor can I, while I know that I can rife and walk $ nor is he like to doubt of it, who fees me walk. And yet I doubt not the moft ingenious of our Atheiftical Wits would find himfelf fufficiently ftraitned, were the Arguments of ZenoEleates againft Motion well urg'd, by a fubtile Difputant. I fhall offer one Argument againft Motion, which I am fully fatisfy d will puzzle the moft fubtile Adverfaries of Religion to folve fatisfyingly. There are ftronger Arguments proving that Matter is divifible in fnfi- nitum than any Mortal can folve or anfwer, tho' I perhaps believe it untrue. And it is as certain as the Sun is in the Firmament, that if Matter is divifible in Infinitum, it confifts of an infinite Number of Parts (what fome talk of indefinite is a Shelter of Ignorance,and if it is us'd any other Way than as a Shield to ward off Difficulties for a while in apublick Difpute, theUfers cannot be excus'd either of grofs Igno- rance, rooted Prejudice, or Difingenuity.) This being laid down as pro* yen, and proven it may be by Arguments, which none living can fa- tisfie, that Matter is divifible in Infinitum, and that confequen^ly it contains an infinite Number of Parts. Nor is itlefs certain, That ac- cording to thefe Conclufions laid down, if one Body move upon the Surface of another, as for Inftance, An Inch in a Minutes Time, it muft pafs by an infinite Number of Parts ; and it's undeniable, That it cannot pafs one of that infinite Number of Parts without fome Portion ofTime^ now if fo, what a vaft Time will it require to make that lit- tle Journey, which we know can be performed in a Moment? Will it B 2 not [ « ] not evidently require an Eternity? What Difficulty can any urg* more difficult to be folved againft Religion than this ? And yet for all this he were a Fool who would doubt of Motion. As to Mathematical Certainty, tho* many Boafts are made of the Firmnefs of its Demonftrations ^ yet thefe may, upon this Ground, be call'd all in Queftion. And I nothing doubt,That if Men's Interefts, real or pi etended,lay as crofs to them,as they are fuppos'd to do to the Truths of a Religion, many mo Exceptions might be made againft them, than are againft thofe, and upon full as good, if not better, Reafon. In Jufti- fication of this AfTertion, I might proceed to demonftr3te how trifling even the Definitions of Geometry, thefirmeftof all the Mathematical Sciences, are. Its Definitions might be alledg'd upon no inconfiderable Grounds trifling, nonfenfical and plainly ridiculous. Its Demands or Poftulates, impracticable. Its Axioms or felf-evident Propofitions, con- trovertible, and by themfelves they are controverted. Any one who would fee this made good in particular Inftances, may confult (befides others) the learned Huetius his Demonffratio Ev angelica, wherein the Illuftration of his Definitions, Axioms and Poftulates, he compares them , with thofe of Geometry and prefers them to thofe, and fhews they are incumbred with fewer Difficulties than the other, tho' without dero- gating from the juft Worth and Evidence of Mathematical Sciences. Befides what he has obferved, I may add this one Thing more, That thofe Sciences deferve not any great Regard, fave as they are apply ed to the Ufe of Life, and in a Subferviency to Man's Advantage. And when thus they are applied to Practice, the Difficulty is confiderably increas'd, and they may eafily be loaded with innumerable and info- luble Inconveniencies. For then, their Definitions ceafe to be the De- finitions of Names, and are to be taken as the Definitions of Tilings that are actually in Being. Their Demands muft not only be pradti- cable,but put in Practice. And who fees not how many inextricable Diffi- culties the Pradtifer will be caft upon > The Demonftration may pro- ceed bravely fo long as they hold in the Theory, and mean by Pun8um 9 id cujus Pars nulla eft, and the fame may be faid of Lines and Surfaces, and all their Figures,without obliging us to believe that really there are any fuch Things. But when we come to the Pradtice, they muft go fur- ther, and take it for granted, that there are fuch Points, Lines^ Sur- faces and Figures. This turns what was before only an Explication of a Name, into the Definition of a Thing. And therefore I am now left at Liberty to difpute, . Whether there is any fuch Thing? or, Whether indeed ['3 3 indeed it ispoffible that there fliould be fueh > And who fees not now that they are incumbred with as many Difficulties as may perhaps be urg'd againft any Science whatfoever. It were endlefs to enumerate the Things we muft believe, without being capable to refolve the Difficulties about them. The verieft In- fidel muft fuppofe that Something is eternal, or ^JS^£S%V$:^'' r ml, or that they jump into Being without any Caufe.^whicn ever*?e m *kc \ mail choofe, he is led into a Labyrinth of Difficulties, which no mortal P^k* Wit can clear. We muft all own, That either Matter and Motion are^" rm the Principle of Thought *, Or, that there are immaterial Subftances which affedt Matter, and are ftrangely affected by what befalsit. Which ever Side any fhallchoofe,he is call upon inextricable Difficulties. Much more might be faid on this Head ■ but what has been faid is more than enough to fhewthat if this Courie is taken, it faps the Foundations of all humane Knowledge, and there is no Part of it fafe. Befides, This Way of queftioning Religion upon the Pretence of Dif- ficulties lying againft it, is contrary to the common Senfe of Mankind, contradicts the Practice of all wife Men, and is inconfiftent with the ve- ry Nature of our Faculties : For, if I have clear unexceptionable and con- vincing Proof for any Truth, it's againft all Reafon to reject it, becaufe I have not fo full and comprehenfive Knowledge of the Na- ture and Circumftances of the Object, as is neceflary to enable me to fblveall Difficulties that may occur about it : Yea, fuch is the Nature of our Faculties, that to juftifie in the Opinion of the niceft Enquirers after Truth, nay, to extort an Aflent, clear Proof is fufficient : Whereas to unty all Knots, and folve all Objections, perfect and comprehenfive Knowledge is absolutely needful 5 which Man's Condition allows him not to expect about the meaneft Things. And the more remote any Thing lies from common Obfervation, the lefs Reafon there is ftill to look for a Fulnefs of Knowledge and Exemption from Difficulties. If therefore Men will turn Scepticks in Religion, to juftifie themfelves, they muft attempt the Proofs whereon it is grounded, Sampfon-\ike they muftgrafp the Pillars that fupport the Fabrick, and pull them down. If this is not dope, nothing is done. And he that will undertake this, muft have a full View of their Force, and find where their Strength lies : Now a ferious View of this will be fufficient to deter any wife Man from the Under- taking. In a Word this Scepticifm can yield no Eafe or Satisfaction to a reasonable Soul. lor if a Mwjlwll think rationally , his Reafon will fuggejl to him, That [ '4 ] That the? all Religion at prefent perns uncertain tohim,yel uponTrialperhapi he may find the Grounds of Religion jo evident, that he cannot withhold his ■ f ylffent : This will at leajl oblige him to a ferious Enquiry into the Truth. Next, In Uncertainties (fuppofing after ferious Enquiry he ftill thinks the Truths of Religion fuch ) a prudent Man will incline to what is moji probable. Finally, He will choofe and fieer fuch a Courfeof Life as will be fafefi \ in Cafe he fimllin Experience afterward find, That there is a God, and a future State. AU which fiew the Folly of our Sceptich, and, were it ferioufly confidered, would much mar their Defign, which is thereby tojujlifiea licentious Life. Nowwe have considered, and fufficiently expos'd the two firft Branches of the above mentioned Choice ; and confequently every Man muft find himfelfcaft upon a NecelFity of one of two. He muft either betake himfelf to natural Religion, and fo turn Deift • or he muft embrace the Scriptures, and turn Chrijlian ; For as to the jfewijb Religion, it is not likely to gain many Converts. If therefore we are able to demonftrate the utter Infujficiency of natural Religion, inOppofltion to the Deijls who fet up for it, we reduce every Man to this Choice, That he muft be a Chrijlian or an Atheifi h or which is the fame upon the Matter, a Man of no Religion ; For an inefficient Religion is in Effect none. And to demonftrate this, That natural Reli- gion is utterly inefficient, that unaflifted Reafonis not able to guide us to Happinefs, and fatisfie us as to the great Concerns of Religion, is the De%n of the fubfequent Sheets. In them we have clearly ftated and endeavoured with Clofenefs to argue this Point. We have brought the Pleadings of the learn 'd Lord Herbert, and the modern Deifts, who do but copy after him, to the Bar of Reafon, examin'd their utmoft Force, and, if I miftake it not, found them weak and inconcludent. As for the Occalion of nry Ingagement in this Controverfy, it was not fuch as commonly gives Rife to Writings of this Nature. I undertook it with no Defign of Publication. I was provok'd by no Adverfary in par- ticular : But every Man being oblig'd to underftand upon what Grounds he receives his Religion, I ftudied the Point for my own Satisfaction, and in Compliance with my Duty. As for the Reafons of my undertaking this Part of the Controverfy I mall not fay much. The only wife GOT>,who has determined the Times before appointed, and made of one Blood all Nations of Msn that dwell on the Earth, has appointed them the Bounds of their Habitation, cut out different Pieces of Work for them, caft them into different Circumftances, and hereby expofed them to Trials and Temptations that are not of the fame Kind Kind. As every itan is obliged to cultivate in the bell: Manner he can the Bounds of Land afligned to him, and defend his PoffefEons ^ fo every one isconcem'd to improve and defend after the beft Form he may thofe \ Truths, which his Circumftances have oblig'd him to take peculiar No- •. tice of, and his Temptations, of whatever Sort, have endeavoured, or may attempt to wreft out of his Hands. Befides, "We live in a warlike Age, wherein every one mud be of a Party in Matters of Religion. And Religion is a Caufe, which when dif 1 puted, no Man is allowed to ftand neutral. As all are concerned to choofe the right Side $ fo everyone is oblig'd to provide himfelf with the beft Armour his Arfenal can afford, both for defending himfelf and others that own the fame Caufe, and to annoy the common Enemy. Nor is this Work peculiarly confined unto thofe, who by Office are obliged to it : For, in publico Difcrimine eft omnis Homo Miles: eJ^e^aCCy (on~brc\ /so/fx>f yu &£ Befides, It is well known, That the moft bold Attempt that ever was cof. made upon reveaV d Religion, fince the Entrance of CLiriftianity into the World, has been made, in our Day, by Men, who fet up tor natural Religion, and who have gone over from Chrijlianity unto a refitfd Pa- ganifm, under the Name of Deifm. Two Things they have attempted, to overthrow Revelation, and to advance natural Religion. The laft Work has been undertaken, I may without Breach of Charity boldly fay it, not fb much out of any real Ajfc&ion to the P) inciples or Duties of natural Religion, as to avoid the Odium inevitably following upon a Re- nunciation of all Religion -, and becaufe they faw that Men would not eafily quit Chriftianity without Something were fubftitute in its Room, that might at leaft have the Name of Religion. ReveaV d Religion has been worthily defended by many, of old and of late, at Home and Abroad ; But the Tnfufficiency of natural Religion has been lefs infilled an, at leaft in that Way, that is neceflary to ilraiten an obftinate Adverfary. And feveral Things incline me to think an Attempt of this Nature feafon- able, if not neceffary, at this Time. The Times are infectious, and Deifm is the Contagion that fpreads. 1 And that which has taken many, particularly of our unwary Youtn,of the better Quality, off their Feet,and engag'd them to efpoufe this Caufe, is the high Pretence that this Way makes to Reafon. They tell us that their Rcltgion is intirely reafonable, and that they admit nothing, fave what this di&ates to them, and they endeavour to reprefent others as eafy and credulous Men, Now I thought it meet to demonftrate, for undeceiving [ I*] undeceiving of fuch, That none are more credulous, none have lefsRea : fon upon their Side, than they who fetup for rational Religion, Again we have flood fufficiently long upon the defenfive Part, we have repuls'd their Efforts againft Revelation. It feems now feafonable, that we fhould a£t offenfively, and try how they can defend their own Religion, and whether they can give as good Account ofit, as has been given of Chriftianity. To ftand always upon the defenfive Part, is to make the Enemy doubt ours, and turn proud of their own Strength. The Reafonablenefs of this will further appear, if we confider the Quality of the Adverfaries we have to do with, and their Manner of Management. The Enemies who have engag'd reveal' & Religion, fen- fible of their own Weaknefs, to defend themfelves at Home, and en- dure clofs Fight, do commonly make In-roads, where they expecl: none, or a faint Refiftance. They defign not fo much to conquer, as to dis- turb. Jeft, Buffoonry, or at bell: Sophifins and fuch little Artifices are the Arguments they ufe, and the Weapons of their "Warfare. The beft Way to make fuch Rovers keep at Home is, to carry the War in- to their own Country, and to ruin thofe Retreats they betake them- felves to when attack'd. They have feen what Chriftians can fay iri Defence of reveaVd Religion. It is now high Time to fee how they can acquit themfelves on Behalf of natural Religion. It is eafy to im- pugn. It is a Defence that gives a beft Proof of the Defender's Skill, and fays moft for the Caufe he maintains. I own indeed that moft, who have evinced the Truth of reveaVd Reli- gio?i, have faid Something of the Weaknefs of natural Religion. But this has only beqn by the by, and in a Way too loofe to ftraiten obftinate Oppofers, not to fpeak of the too large Conceffions that have been made them byfome. Finally, natural Religion being the only Retreat, to which the Apoftates from Chriftianity, betake themfelves, and whereby they think them- felves fecur'd from the Imputation of plain Atheifm • itshop'd that a full and convincing Difcovery of its Weaknefs may incline fuch, as are not quite debauched, to look how they quit Chriftianity, and engage with that which, if this Attempt is fuccefsful, muft hence forward pafs for difguifed Atheifm. It now only remains, that I offer fome Account of the Reafons that have induc'd me to manage this Controverfy in a Method fo far diffe- rent from that which is commonly us'd. The Reafons of this have been above infinuate, and I {hall not infift much further on them, left I fhould feem [ nl feem to detraft from Performances to which I pay a very great Regard. The Method fome have chofen, in managing this Controverfy with the Deijls, to me appears inconvenient. _ They begin with an Endeavour ta eftablifh the Grounds or natural Religion, and by the Help of Lignt bor- row'd from Revelation, they carry the Matter fo far, and extend natural Religion to fuch a Compafs, that it looks pretty compleat-like : which has too evident a Tendency to leffen its real Defects, and make them appear inconfiderable. Again, I am afraid that fome have gone near to give up the whole Caufe. This Fault I would be very loth to charge upon all. Many I know have dealt faithfully in it, and deferve Praife. But how to ex* cufe fome in this Cafe I know not. One tells us that, Its true indeed, that natural Religion declares Difcourfe concern* and compriz.es all the Farts of Religion, that are gene- ing natural and Re- rally and in all Times either neceffary or requijite ! veaVd Religion, by ♦And much more to the fame Purpofe. This is much Stephen Nye, Part fuch another AfTertion of the Weaknefs of natu- 2. Chap. 1. Page 97, ral Religion againft the Dci&s, as the fame Au- thor gives us of the Perfection of the Scriptures, in Oppofition to the fame Perfons in another Place of his Book. I could, lays he, prove, I thbik, by undeniable, unavoidable obifupra, Page 199. Inftances, what Mr. Gregory of Oxford fays in his Preface to fome critical Notes on the Scriptures that hepubliuhed/TWs is no Author whatfoever, faith this learned Critick, that has fufferedfo much by the Hand of Time, as the Bible has. Is this the Way to overthrow the Sufficiency of natural Religion and to defend the Scriptures? This is not the only Remark I could make upon this Author, were it my Defign.< Rut this may let us fee how neceflary it is to deal a little more plainly with the Aflerters of natural Religion. Further, to adorn natural Religion with the Improvements borrowed from Revelation, is the ready Way to furnifh thofe who fet up for its Sufficiency, with Pretences to ferve their Defign, and to ftraiten them- felves, when they come to fhew its Defedts. And perhaps I fhould not miftake it far, if I afferted, That the ftrongeft Arguments urged by Deifts, have been drawn from unwary Conceifions, made them by their Adverfaries. And this is the more confiderable, that the Perfons, with whom we have to do in this Controverfy, are, generally fpeaking, either of no great difcesning, or fmall Application * who have no great Mind to C wait [ ■•« 1 wait upon the' Bufinefs, or look to the Bottom of it: Now when fuch Perfons find many Things granted, they are ready to think all is yield- ed, and fonm away with it, as theCaufe were their own. That fuch Conceffions have done no good Service, there is too much Reafon to be^- lieve. This I am fure of, it would have been long before the Dei 8s could have trimm'd up natural Religion fo handfomly, and made it appear fo like afufficient Religion, as fome have done, who mean'd no fuch Thing. Finally, The Apoftle Pa uVs Method is dopbtlefs moft worthy of Im£ "ration, who, when he is to prove Juftification by Faith, and inforce an Acceptance of it, ftrongly convinces of Sin> and the utter Infufficiency of Works for that Purpofe. The beft Way, in my Opinion, to engage Men to clofe with ReveaVd Religion, is ftrongly to argue the Injitffici* f?tcy of natural Religion. As to the Performance it felf, and what I have therein attain'd, 1 ^am not the Judge competent. Every Reader muft judge as he fees Caufe. I have not the Vanity to expeel that it fhould pleafe every Body. The vaftCompafs of the Subject, the Variety of the Purpofes, • the Uncoiir- monnefs of many, if not moft of them, withRefpecl: to which I was left to walk in untrodden Paths, and other Difficulties of alike Nature, with candid and judicious Readers will go a great Way toward my Ex- cufe in leffer Efcapes. As for the Subftance of the enfuing Difcourfe, I am bold to hope, that upon theftrifteft Trial it fhall be found true, and pleaded for in Words of Truth and Sobernefs. CHAP. [ 19 ] CHAP. I Giving a Jhort Account of the Rife, Occafion] and Vrogrefs fl/Deifm, efpecially in England, the Opinions of the Deifts, and the different Sorts of them. (HERE is no Man, who makes it his Concern to under- ftand what the State of Religion has, of late Years, been, and new is, particularly in thofe Nations, but knows that Deifm ■ has made a confiderable Progrefs. Since therefore it is againft thofe, who go under this Name, that this Undertaking is defignd, it is highly expedi- ent, if not plainly neceffary, that in the Entry, we give fome Account of the OccaJions,zndRife of Deifm, the principal Opinions of the Deifls, and fome other Things that may tend to clear the Matter difcours'd in the fubfequent Sheets. " It is not neceflary that we enquire more largely into the Caufes of that general Defection in Principle and Practice from the Doclrine of the Gofpel, which now every where obtains - 9 this has been judicioufly done by others. Nor will it be needful to write at Length the Hijfory of Deifm. This I think impracticable, becaufe the Growth of this Seel has been very fe- cret, and they have generally difguis'd their Opinions : And perhaps till of late, they fcarce had any fettled Opinion, in Matters of Religion, if yet they have : But tho 5 it were practicable, as it is not, yet is not neceflary to our prefent Undertaking - 5 and if it were attempted, would require mo Helps, and mere Leafure, befides other Things, than I am Mafter of. One has of late written a Pamphlet bearing this Title, An Account of the Growth o/Deifmzw Eng- Growth of De- land. The Author, ifheisnota Deijl h yet has zfm printed Anno done what in him lies to promote their Caufe, by 1696. C 2 fetting 20 Natural Religion inefficient, Tetting off, with all the Art and Addrefs he is Matter of, thofe Things which, he fays, have tempted many to turn Deifl, without any Attempt to antidote the Poifon of them. Another has write Reflexions upon this Pamphlet, wherein he has fufficiently mown that thofe alledged, by the for- Rcficttions on a mer Author, were not fujjicient Reafons to juftifle Pamphlet intituled, any in turning Dcijl : But I conceive that is not An Account of the the main Queftion.- If he had a Mind to difprove Growth of Deif?n the other Author,he fhouldhave made it appear^that 1696. the Particulars, condefcended upon by his Anta- gpnift, had no real Influence into this Apoftacy. Whether they gave a juft Caufe for it, is another Queftion. I am fatisfted they did not. But neither do thofe Reafons of this Defection, condefcended on by the Refle&er, give a fufficient Ground for it. Nor are there any Reafons that can juftifie any in relinquilhing Christianity. The Inquiry in this Cafe is not what juft Grounds have the Deills to warrand them in, or engage them to this Defection: For all Chriftians own it impoffible they ihould have any. But the Queftion is, What has given Occafion to any, thus to fall off from our Religion. Now I conceive both thefe Writers have hit upon feveral of the trite Reafons of this-,tho' the firffc is apparently guilty of deep Imprudence, I wifh I might not fay, Malice againft Chriftianity, in propoflng thofe Temptations, with all the Ad- vantage he could give them, and that without any Antidote : For which and other Faults he has been juftly, tho' modeftly, cenfur'd by the Rc- jlecttr. Albeit both of them have given fome Account of this Matter \ yet, I conceive fo much has not been faid, as may fuperfede a further In- quiry, or make us defpair ofobferving not a few Things that have not had an inconfiderable Influence, which are overlook'd by both. Where- fore we fhall ill few Words propofe our Opinion of this Matter. And in delivering it, we fliall-not purfue the Defign of any Party, but make it evident that all Parties have had their own Acceflion to the Growth of this Evil $ tho' I am fenfible that this Account will fall heavy upon a Set of Men in particular, who have of late Years See Bijhop ofSa- claim'd the Name of the Church of England, tho c rum his Explanation unjuftly, if we take her Homilies, Articles, and the of the 39 Articles confentient Judgment of her renowned Biihops Growth of Deifin,, Senfe, and Principles of Morality fubverfiveof the Page ?. whole Law of Nature: Their lcandalous Endea- Refleftiomonit,Pag % vcurs to befpatter the Scriptures, and weaken their 8. Authorit} r , on Purpofe to bring them into Dip- credit ; to make Way for the defign d Advancement of their wild Tra- ditions into an Equality with them*, and to bring the World under a Neceflity of throwing themfelves upon the Care and Conduct cf their pretended infallible Guide • tho' they cannot yet tell us which is he. Their grofs and difcernible Hypocrifie in carrying on fecular, nay im- pious and unjuft Defigns, under the fpecious Pretences of Holinefs and Religion : Their Zeal for a Form and Shew of Re- ligiou, 3. Worihip plainly Theatrical-,, while the See Jefuits Morals. Lives of their Popes, Cardinals, Monks, Nuns, and aR their higheft Pretenders to Devotion Clarkfon'* Practical have been fcandaloufly leud, even to a Proverb : Divinity 0/ Papifts.- The immoral Morality, Athsiftical Divinity, and abominable Practices of the Jefuits, thofe zealous Supporters and ftrong- eft Props of the PopiJI) Intereft but in very Deed the worft Enemies of Mankind, the Subverters of all true Piety, Morality and Government in the World *, thefe, I fay, together with many other Evils of a like Na- ture, every where obiervable in that Church, have been, for a very longTime, too evident and grofs to be deny'd, or hid from Perfons of any tolerable Sagacity, living among them. And, by the Obferva- tion of thofe and the like Evils, continued in, approv'd, juftify'd and adher'd unto 5 and the Cruelty of that Church, in deftrcying all theft, who would not receive, by Whole-fale, all thofe choking Abfiirdities , not a few who liv'd among them, and were unacquainted with the - Power of Religion, that was neceffary to engage them cordially to e- fpoufe the Reformed Intereft, got their Minds leavened with Prejudices* -and furnifh'd with fpeciour Pretences againft all RcveaVd Religion:- Which If N/ttural Religion injufficient> "Which they the more boldly entertaiifd, becaufe they knew it was left criminal to twin Atheijl than Proteftant in Places where the PopiJIt Inter eft prevail'd. Thofe Prejudices once taken up, daily grew ftronger, by the Obfer- vation of new Inftances of this Sort, and the Conftancy of thofe of that Communion in ailing the fame Part. And Men of Wit and Learning , who fooneft faw into this Myftery, and had no inward Bonds on them, fail'd not to hand about and cultivate thofe Pretences to that Degree, that many begun to own their Apoftacy, if noj: openly, yet more covertly. 4-t»f ***f *6,o*Ar 4t(c yew \0C0^<\ L\fct<~ *&&*' Not long after the Beginning of the laft elapfed Century, fo far as I y; s^ can learn, fome in France and Italy began to form a Sort of a new Party. They call'd themfel ves Tbeifts, or Deifts, unjuftly pretending that they were the only Perfons who own'd the One true God. And hereby they plainly intimated that they had rejedted the Name of Chrift. They rejected all Revelation as Cheat, Prieft-craft and Impofture, pretending that there was nothing fincere in Religion, fave what Nature's Light taught. However, being generally Perfons too fond of a prefent Life, and too uncertain about a future, they thought it not meet to put too much to the Hazard, for this their pretended Religion. It was a refin'd Sort of Paganifm which they embraced, and they were pleas'd to imitate the Heathen Philojophers, who, whatever their peculiar Sentiments were in Matters cf Religion *, yet for Peace- fake, they look'd on it as fafe to follow the Mode, and comply with the Religious Ufages that pre- vailfd in the Places where they liv'd. That which made this Party the more confiderable was 5 that it was made up of Men, who preten- ded to Learning, Ingenuity, Breeding, and who fet up for Wits. They pretended to write after the Copy of the new Philofophers, who fcorn'd that Philofophical Slavery, which former Ages had been under to A- tiftotle. They inculcated that Credulity was no lefs dangerous in Matters cf Religion, than in Matters of Philofophy. And herein certain- ly they were not miftaken. But one may juftly fufpect, That at the fame Time, while they pretended to guard againftEafinefs in Believing, they have falleiijnto the worft Credulity, as well as ruining Increduli- ty. For none is credulous as an Atheift. Much about the fame Time, fome novel Gpinionsbegan to be much •intertain'd in Holland, in Matters of Religion. The Broachers of them, being Men learn'd and diligent, carefully cultivated them, till they wcreripen'd intofomething very near-akin to plain Sociniamfm, which if and Revtafd neceffary, Sec. 23 is but one Remove from Deifm. It was not long after this when thofe" new-fangl'd Notions took Footing in England, and began to be embraced and countenanced by £nmetoppi?ig Church-men, who, forgetful of their •Articles, Homilies, Subfcriptions, and the Conduct of their PredecefTors, carefully maintained, and zealonfly propagated this new Divinity. Ifhall not make bold to judge what theDefigns of thofe were, who appear'd moft zealous for thofe new Notions : This is to be left to the Judgment of him, who fearches the Hearts of the Children of Men, and will bring forth Things that are now hid. But there were not a few Rea- fonsto lufpeclthat the Jefuits hadaconfiderableHand in diiTeminating them, and that others were their Tools, tho 5 it's likely they did not fiifpecl: this. The Jefuits vaunted that they had planted the Sovereign Drug of Arminianifm in Ruftvworth'j Colleft. England, which in Time would purge out the Nor- Tart i . P. 47 <> . Letter them Here fie. This it could not otherwife do, ly a Jefuit to the than by fhaking Men as to all Principles of Reli- ReBor at BrufTels, gion. And it's a known Maxim, That make Men fee Pag. 62. ibid, once Atheifts, it will be eafy to turn them Papifts. The Jealoufies many difcerning People had of this, were confiderably Increas'd, when it was feen with what Violence the Abettors of this new Divinity appear'd againftthe more moderate Part of the Church of England, as well as the Dijfenters, upon the Account of fome Ceremonies own'd by themfelves as indifferent in their own Nature: While at the fame Time, they exprefs'd a great Deal of Tendernefs, if not Refpect to the Church of Rome, and made Propofals for Union with her. But whatever there is as to this, 'tis certain that this Divinity opens a Door, and has given Encouragement to that Apoftacy from Cbriftiani- ty, that has fince followed, and ftill increafes, under the Name of Deifm* This Divinity teaches us, that no more is neceffary to be believ'd, in Order to Salvation, fave what is confefs'd and owlvd by all that are 1 •CTlYdCbriftians. Dicunt fenon videre unde, aut quo Tnodo, prsXer pauca if a, #*'£ apud omnes inconfejfo Remonftr. Apol. font, alia plura adbuc neceffaria ejfe oftendi aut Fol. 12. / elici pofit h that is, They fee not how it can be ck(L o^1dC(X - made appear, that bejides thefefew Things, which are by allowed, any others are neceffary to Salvation. Confonantly hereto,they " exprefly deny any Thing to be fundamental, Ibi Cap. 24. Fol, which has been controverted, or afterwards may 276. and Cap. 2$. be-So. In a Word, they teach that we are not Fol. id?; neceifarily to believe any Thing, fave what is e- ?*iden£ 24 Natural Religion insufficient] \ r identtous. And that only is to be reck'ned evident, which is confeifled by all, and to which nothing that has any Appearance of Truth can be oppos'd. Now after this, What is left in Chrijlianity} The Divini- ty, the Purity, the Perfection and Sufficiency of the Scriptures^ the Trini- ty, Deity of Chrifi, bis Satisfaction, the whole Difpenfation of the Spirit, Juflification by Faith alone, and all the Articles of the Cbriflian Religion, have been and are controverted. None of them therefore is necefiary to Salvation. Are not Men left at Liberty, without Hazard of their Sal- vation, to renounce all, fave what is common toChriJtianity, with natu- ral Religion ? And fince even fomeof its moft confiderable Articles about the Attributes of G O D and his Providence, future Rewards and Pu- niflnnents have been, or may be controverted, why may we not reckon them unnecefTary too > The Deijts have borrowed their Voftrine of Evidence, and oppos'd it to the Cbriflian Religion. One of them tells us, If our Happinefs depends up- Oracles of Reafon, on our Belief, we cannot firmly believe, till our Rea- Vage 2q6. Letter by fon be convinced of a Supernatural Religion : And A. W. to C. Blount, if the Reafons of it were evident, there could be no longer any Contention about Religion. How little does this differ from that Divinity, which tells us, That GOD is oblig'd to offer us fuch Arguments to which nothing that has an Appearance of Truth can be oppos'd ! And if this be wanting, they are not to be received as Articles of Faith. Now if after this, the Deijts can but offer any Tning that uas an Appearance of Truth againft Chri- Itianiry, they are free to reject it in Cumulo. This Divinity reduces Chriftian ry to nicer Morality. Nothing elfe is univerfally agreed to, if that be fo. The Sup- S. Park's Defence of poftion of Sin, ( fays one that wore a Mitre) does Ecclef. Poli. Page not bring in any new Religion, but only makes new 324. Circumstances and Names of old Things, and re- quires ww Helps and Advantages to improve our Towers, and to encourage our Endeavours : And thus the Law of Grace is nothing but a Restitution of the Law of Nature. And further, Left we mould think this Morality, wherein they place the Whole of Chriftianity, owes its Being to the Agency of the Sandti- * fying Spirit, we are told, That the Spirit of God, Idem ibid. Pag. 545. and the Grace ofChrifi, when vs c d as dtJtinCt from moral Abilities and Performances, fgni y nothing. Ecclef Polit , Pag, J 7. And a Complaint is made of fome, wao fill the World with a Buz and Noifs oftb? Divine Spirit. Hence and RevtaFd neceffary, &c. 2 5 Hence many Sermons were rather fuch as became the Chair of a Fbilo- fopher, teaching Etbicks, than that of one, who by Office is bound to yb/ojpand preach nothing fave Chrift and him crucify' d. Heathen Morality lias been -fubftitute in the Room of Gofpel Holinefs.^ And Ethichhy fome have been preach' d inftead of the Go/pel of Chrift. And if any Com- plaints were made of this Conduct, tho 7 by Men who preach'd the Ne- cedity of Holinefs, urg'd it by all the Gofpel Motives, and carefully practis'd what they preach'd in their Lives, they were expos'd and re- jetted, and the Perfons, who offered them, were reflected on, as Ene- mies to Morality ; whereas the plain Truth of the Cafe was, they did not complain of Mens being taught to be moral 5 but that they were not taught fomewhat more. After Men once were taught that the controverted Do3rines of Re- ligion were not necefTaiy to Salvation, and that all that was neceffary thereto, was to be referr'd to and comprehended under Morality, and that there was no Need of Regeneration, or the fanctirying Influences of the Spirit of Chrift in Order to the Performance of our Duty, it is eafy to fee how light the Difference was to be accounted betwixt a Chrijlian and an honeft moral Heathen, And if any fmall Temptation offered, how natural was it for Men to judge that the Hazard was not great, to ftep over from Chrift iattity to Deifm, which is Paganijm a-lamode^ And to encourage them to it, 'tis well known how favourably many us'd to exprefs themfelves of the State of the Heathens: Little minding that the Chrijlian Religion reprefents them as without Go d, and without Chrift, and without Hope, Children of Wrath, and dead inTrefpajfes and Sins. I need not ftand to prove that ibis Divinity is nearly ally'd to Socini- anifm. , It is well known that they reckon the Socinians found in the Fundamentals, and therefore think them in no Hazard, provided they live morally. Hence Men have been emboldned to turn Socinians. And every Body may fee, by what eafy Removes, one may from So- ciniavifm arrive at Deifm. For my Part, I can fee little Difference be- twixt the two. The Deift indeed feems the honefter Man of the two : He rejcdts the Gofpel, and owns that he does fo: The other, I mean, the Socinian pretends to retain it, but really rejects it. But I fhall not infift any further in difcovering the Tendency of this new Divinity to Libertinifm and Deifm, fince others have fully and judicioufly done it from the moft unqueftionable Arguments and Documents. And more efpecially, fince in Fact, it is evident, That where ever this new Divinity has obtain d, Sociniam and Deijls abound, and many who embrace it, D daily z6 Natural Religion insufficient] daily go over to them-, which I take to be the fureft Evidence, if it be duly circumftantiate, of the Tendency of this Dodtrine, to encourge thofe Opinions, and leaft liable to any juft Exception. And perhaps I might add, That few, comparatively very tew, who own the con- trary Do&rine, have gone into this new Way, where that Divinity has not been entertain'd. But to return, whence we have for a little digrefs'd, to the State of Religion in England. No fooner were they advane'd to Power, who had drunk in thofe Opinions, but prefently the Do&rines that are purely Evangelical, by which the Apojrles converted the World, the Reformers promoted and carry'd on our Reformation from Popery, and the pious Preachers of the Church of England &v\ keep fomewhat of the Life and Power of Religion amongft their People $ thefe Dodtrines, I fay, began to be decry 'd, Juftifi ration by the Right eoirfnefs of Cbrijt", which Luther call'd Articulus Jlantis aut cadentis Ecclefia, that Redemp- tion that is in him, even the Forgivenefs of Sins through Faith in his Blood-, the Myjlery of the Grace, Mercy and Love of God rnanifejfed in Chri/l ; the great Myjlery ofGodlinefi; the Difpenfation of the Spirit for Convitfi- on, Reyiovation, SanBification, Confolation and Edification of the Church by a Supply of fpiritual Gifts and other Do&rines of a like Tendency, were, upon all Occafions, boldly expos'd, difcredited in Prefs and Pul- pit. The Minifters who dar'd to avow them from a Conviction of the Truth, theSenfe of the Obligation of their Promifes and Subfcrip- tions to the Articles, were furetohaveno Preferment, nay to be bran- ded with the odious Names of Calvinijls, Puritajis^ Fanatkks, and I know not what. The Dottrines of Faith were not regarded as belonging to the Foun- dation of Religion. The Morality of the Bible was pretended the only Thing that was neceflary, and as much of the Do&rine, as all, even Socinians, Quakers, and all the reft were agreed in, fufficient .* And if any opposed this, tho 5 in civil Language and by fair Arguments, they were fare to be expos'd as Enemies to Morality, albeit their Adver- faries durft not put the Conteft on this Ifliie with them j that he fhould be reckoned the greateft Friend to Morality, who was moft blamelefs in his Walk, and fhew'd it the greateft practical Regard. They could exercife Charity, Forbearance and Love to a Socinian that lias renounced all the fundamental Truths of Religion h but none to a poor Diff enter, who fincerely believ'd all the Dottrinal Articles-, nay, even a fober Church-man, who could not confent to new unauthoriz'd Cere- monies. and ReveaFd neceffary, &c* *7 monies; was become intolerable. So that Men, at this Time, might, with much more Credit and lefs Hazard, twmSocinian or any Thing, thandifcover the leaft Regard to Truths contain'd in the Articles, cwn'd by moft of the Reformed Churches, and taught by our own Reformers. This is too well known to be deny'd by any one- who knows how Things were carry'd on at that Time and fince. Further, Whereas Preachers formerly, in Or- der to engage Men to a Compliance with the Gofpel, were wont to prefs much upon them their Guilt, the Impojjibility offtanding before God, in their own Righteoujnefs, their hnpotency, their Mifery by the Fall, the Neceflity of Regeneration, Illumination, the Power of Grace to make them willing to comply, and that no Man could fin- cerely call Chrisl Lord, and be fubjeel to him prac- tically, fave by the Holy Ghojl : Care was now taken tounteach them all this, and to fhew them how very little they had loft by the Fall, if any Thing was loft by it, either in Point of Light to difcern, or Power and Inclination to praclife Duty. They were told howgreat Length their own Righ- teoufnefs would go,and that it would do their Bufinefs •, they might fafe- ly enough ftand before GOD in it -, or if there was any Rocm for ChriJFs Righteoufnefs, it was only to piece out their own, where it was wanting. In a Word, the People were told, what fine Perfons many of the Hea- thens were, who knew nothing of Illumination, Regeneration, for^vhat the Bible was, and how little Odds, if any at all, there was betwixt Grace and Morality. And, whereas a Veneration for the Lord c s Day was a Mean to keep People under fome Concern about Religion, and that Day was fpent by faithful Minifters, in preffing upon the Confciences of their People, thofenew contemn'd Gofpel Truths, to the fpoiling of the whole Plot -, Care was taken to difcredit and bring it into Contempt - . Minifters, in- ftead of telling them on that Day, That they were naturally inclin'd to Sin, Levity, Folly and Vanity, were commanded to deal with them as Perfons too much inclin'd to be ferious, and inftead of preaching the Gofol, they were requir'd, under the higheft Pains, to entertain them D 2 with Any one that would be fatisffd in the Truth of this, ?nujl per- il fs the Sermons and Writings publij/jed by that Party of old and of late, and the Hijlo- ries of thofe Times, particularly Rufh- worth's Colleft, the Speeches of the long Parliament ,and later Writings, and they will fnd Documents mo than enough. And they may confult alfo Honorii Reggii his Comment, de ftatu Ecclefo Anglicans. 28 Natural Religion insufficient, with a profane Book of Sports. And for Difobe- Rufhworth's Col- dience many were ejected. And that they might left. Part 2d. Vol i. be taught by Example as well as Precept, a oW Pag. 4$ 9. day's Burning Mask was publickly a&ed, where were prefent Perfons of no mean Note. Bijbop of Sarum Moreover, a State Game being now to be play- on the Articles, ed, the Pulpit y Prefs, Religion and all were made Articlel-j. Page 1 5.2.. bafely to truckle to State Dejtgns^n&to the Inflav- ing of the Nations, by advancing the Do&rines ofpajfive Obedience, Non-rejt fiance and Jure-divino-JJnp of Kings •, where- by Men of Religion were wounded to fee the Ordinances of Chrift pro- ftitute to fuch Projects, as were entirely foreign, to fay no worfe, to the Defign of their Inftitution : And Men of no Religion, or who were not fix'd about it, were drawn over to think it ameer Cheat ^ and that the Defign of it was only to carry on fecular Interefts under fpecious Pretences. At Length by thofe Means and fome other Things, which are not of our prefent Confideration concurring, Confufions rip'ned into a Civil War, whereby every one was left to fpeak, write and live as he pleas'd. Many who intended no Hurt, while they upon honeft Defigns,enquir , d into, and laid open the Faults of the topping Clergy, did unaware furnifh loofe and atheiftical Men with Pretences againft the Miniftry : And what in Truth gave only Ground for a Diflike of the Perfons faulty, was re/Deiy'd by many as a juft Ground of Prejudice againft the very PatforW^Priefi -craft, and all who are cloth'd with it, as a Set of felf-dengning Men. . The Body of the People, who had been debauch'd by the Example of a fcandalous Clergy, and hardned in Sin by the Intermiffion of all Dif- cipline, which of late had only been exercis'd againft the fober and pious, who could not go into the Meafures that were then taken, the Neglect of painful Preaching, the Book of Sports and PaQimes *, and who had their Heads fill'd with the airy and felf-elating Notions of Man's Abili- ty to Good, Free-will, nniverfal Grace, and the like, and who now, when they much needed the Infpe&ion of their faithful Paftors were deprived of it, many of them, by the Iniquity of the Times, being fore'd to take Sanctuary in foreign Nations. The People, I fay, by thefe Things- turn'd quite giddy, and broke into numberlefs Setts and Parties. Every one who* had intertain'd thofe giddy Notions was zealous, even to Mad- nefs> and Reveal V neceffary, &c. 2 9 ncfs, for propagating them, and thought himfUf authoriz'd to plead for them, print for them and preach them. The Office of the Mini- Jiry, that had before been rendred contemptible, by the Supprei'fion of the beft Preachers, and the fcandalous Lives ofthofe who were main- ly encouraged, was now made more fo, by the Intruficn of every bold, ignorant and aiTuming Entbufiafl. The Land was fill'd with Books of Controverfy ftufPd with unfound,offenfive and fcandalous Tenets, which were lb multiply c d 3 as they never,have been in any Nation of the World, in fo (mall a Compafs of Time. The Generality of the People being, by the Neglect of a fcandalous Minittry, and the Difcouragement ofthofe, who were laborious, drench'd in Ignorance, were eafilyihaken by thofe controverfial Writings that were difTeminate every where, and became an eafy Prey to every bold Sectarian. Many of the better Sortfet themfelvesto oppofethefe Extremes, and from a Deteftation of them, were carried, fome into one Evil, feme in- to another. Whereby the common Enemy reap c d Advantage, and Truth furfer'd even by its Defenders. Minifters who denYd to be faithful, by the abounding ofthofe Errors, were fore'd to oppofe them in publick: Whereby. Preaching became lefs edifying, and Difputes increased to the great Detriment of Religion. The Nation was thus crumbled into Parties, in Matters both Civil and Religious, the Times turn'd cloudy and dark: Pretences of Reli- gion were dreadfully abus'd on all Hands to fdbferve other Defigns. And even the beft both of Minifters and People wanted not their own fad Failings, which evil Men made the worft Ufe of. The Iford and Providence were us c d in Favours of fo many crofs Opinions and Practi- ces, that not a few begun to run into that fame Extreme, which fome in France and Italy had before gone into. And about this Time it was that the learn'd Herbert began to write in Favours oiBeifm : Of whom we fhall have Occafion to fpeak afterwards. After the Restoration,. Things were fo far from being mended, that they grew worfe. Leudnefs and Atheifm were incouraged at the Court, which now looked like a little Sodom. The Clergy turn'd no lefs fcandalous, if not more than before. Impiety was, as it were, pub- lickly and with Applaufe acted and taught on the Stage, and all feri- ous Religion was there expos' d and ridicul'd. Yea the Pulpits of many became Theatres, whereupon Men afium'dthe Boldnefs to ridicule fe- rious Godlinefs, and the graveft Matters of Religion, fuch as Commu- nion with GOD, Confeffon of Sin, Prayer by the Spirit, and the whole 7 fork of Converfon i Controverfial Writings were multiply c d, and in them grave jo Natural Religion inefficient, grave and ferious Truths were handled in a jocular Way. The Scrip- tures were burlefqu'd, and the moft important Truths, under Pretence of expofing the Dijfenters, to the great Grief of all good Men among them, and in the Church of England, were treated with Contempt and Scorn. The Pulpits were again proftitute to State Defigns and DoBrines • and the great Truths or the Gofpel, in Reference to Alan's Mifery, and bis Recovery by Jefus Chrift, were intirely neglected by many : And Dif- courfes of Morality came in their Place, I mean a Morality that has m Refpeft to Chrift as its End, Author and the Ground of its Acceptance with GOD, which is plain Heathenifm. The foberer, and the better Part were traduc'd as cnthufiaftical, dijloyal Hypocrites, and I know not what. And fometimes, they on the other Hand, in their own De- fence were conftrain'd to lay open the Impiety, Atheifm and blafphemous Boldnefs of their Traducers in their Way of Management of divine Things. And while Matters were thus carry c d betwixt them, carelefs and indif- ferent Men, efpecially of the better and moft confiderable Quality, be- ing debauch'd in their Practice, by the Licentioufnefs of the Court, the Immorality and Loofnefs of the Stage, were willing to conform their Prin- ciples to their Practice, for which this State of Things gave them a favourable Occafion and plaufible Pretences. Men whofe Walk and Waylook'd Like any Thing of a real Regard to Religion, they heard fo often traduc'd as Hypocrites, Fanaticks, and I know not what, that they were eafdy induc'd to believe them to be fuch. They who taught them fo, on the other Hand, by the liberty they afliim'd in Practice, convinc'd thefe Gentlemen, That whatever their Profelfion was, yet they believed nothing about Religion themfelves : And therefore it was eafy to infer that all was but Cheat. Befides the Popifi Party, who were fufficiently encourag'd, while the fober Dijfenters of the Protef- tant Perfwafion were cruelly perfecuted, made it their Bufinefs to pro- mote this Unfettlednefs in Matters of Religion. They found themfelves unable to ftand their Ground in Way of fair Debate, and therefore they craftily fet themfelves, rather to fhake others in their faith, than directly to prefs them to a Compliance with their own Sentiments. And it is well known they wrote many Books full of Sophiftry, plainly levelling at this, to bring Men to believe nothing • as well knowing that if they were once brought there, they would foon be brought to believe any Thing in Matters of Religion. On thefe and the like Occafions and Pretences, arofe this Defection from the Gofpel, which has been nourifhedby many "of the fame Things, which and Reveal' d necejfary, &c. 31 which firft gave- it Birth, till it is grown to fueh Strength, as fills all Well-wifhers to the Intereft of Religion, with juft Fears, as to the IfTue. Nor was it any Wonder that thefe Pretences mould take, efpecially with Perions of liberal Education and Parts, who only were capable of obferving thcfe Faults which gave Occafion for them : Since the' Ge- nerality were prepared for, and inclined to fuch a Defection by a long Continuance under the external Difpenfation oftheGofpel, without any Experience of its Power, the prevalent Love of Luft, that makes Men impatient 0: any Thing that may have the leaft Tendency to reftrain them from purfuing the Gratification thereof- to which we ma}^ add the natural Bmity of the Mind of Man againft: the Myjlery of the Gof~ pel There was another Thing, which at this Time had no^fmall Influ- ence, the Philofbphical Writings of Mr. Hobbs, SpinoTa^ and fome others of the fame Kidney, got, one Way or other, a great Vogue amongft our young Gentry and Students, whereby many were poifon'd with Principles deftru&ive of all true Religion and Morality. By thofe and the like Means, Things are now come to that Pafs, that not a few have been bold to avow their Apoftacy from the Christian Re- ligion, not only in Converfation, but in Print. They difown the Name of Cbrijr, call themfelves Deijts, and glory in that Name. They have published many Writings reflecting on the Scriptures, and juftifying themfelves in reje&ing them. And we have juft Reafon to fufpea that, befides thofe, who do avow their Principles, who are perhaps as numerous in thefe Lands, as any where elfe, there are many, who )ret are afham'd to fpeak it out, who bear them Good-will, and. who want only a little more Time to harden themfelves againft the Odium that this Way goes under, and a fair Oc- cafion of thro wing off the Mask, which they yet think meet to retain. Of this we have many Indications. Many have afTum 1 d an unaccountable Boldhefs, in treating Things facred and ferious too freely in Writing and Converfation. They make bold to jeft upon the Scriptures, and upon every Occafion to traverfe them. When once Men have gone this Length, the Veneration due to that bleiled Book is gone, and they are in a fair Way to rejedt it. Others have made great Advances to this Defection, by diiTeminat- ing and entertaining Reproaches againft a flan ding Miniftry. It is known what Contempt has been caft upon this Order of Men, whom GOD hath intrufted with the Go/pel Difpenfation, and who, by Office, are 3 z Natural Religion infufficient, are oblig'd to maintain its Honour. If this Order of Men fall under that general Contempt, which fome do their utmoft to bring them to, Religion cannot long maintain its Station amongft us, when the princi- pal Means of the LORD's Appointment are laid afide, or render 'd ufe- lefs, no other Means will avail. And hereon further there follows a Neglect of Attendance on the Mi- niftry of the Word, which the LORD has appointed for the Edification of the Church, and eftdblifhing People in the Faith of the Truth, he has reveal'd to us therein. When this once begins to be neglected, Men will foon turn Sceptical and unconcern'd about Religion. And further, It is very obfervable, That many are ftrengthned in tli is Neglect, by Principles calculate for this Purpofe, while the whole Efficacy of Preaching is made to depend, not on the Blejfing ofChrift, whofe Inftitution it is, or the Influences of his Spirit, which he has pro- mised for fetting it Home on the Hearers for their ConviBion, Converjion and Edification •, but on the Abilities and Addrefs of the Preachers, Its natural to conclude, That it's better to flay at Home and read fome Book, than to go to Sermon, if the Preacher is not of very uncom- mon Abilities. Which is a Principle avow'd by many, and their Prac- tice fuits their Principles. Beiides, which is the true Spring of the former, I am afraid Igno* ranee of the Nature of ReveaVd Religion, the Defign of its Inftitutions, and all its principal Concerns, is become more common than is ufually obferv'd, even amongft Men of liberal Education and the beft Quali- ty. And hence many of them entertain Notions inconfiftent with their own Religion, at firft out of Ignorance, and afterwards think themfelves in Honour ingag'd to defend them, albeit deftructive to the Religion they profefs. Add to all this, That Profanity in Practice has, like a Deluge, over- fpread thofe Lands : And where this once takes Place, Love to Sin never fails to ingage Men to thofe Principles, which may countenance them in the Courfes they love, and defign to cleave to. This feems plainly to be the State of Matters with us at prefent : And we fee but little Appearance of any Redrefs. The Infection fpreads, and many are daily carried off by it, both in England and Scot- land, Tho' it muft be own'd that Scotland, as yet^ is lefs tainted with that Poifon : But thofe of this Nation have no Reafon to be fecure, fince many are infected, and mo are in aForwardnefs to it, than is com- monly thought. Having and ReveaFd neceffary, &cJ jj Having given this fhort, but I conceive, true Account of the Rife and Growth of Deifm, it now remains that we confider, what thefe Principles are which they maintain." The Drifts, albeit they are not perfectly one amongft themfelves, yet do agree in Two Things, i. They all reject Reveal d Religion, and plainly maintain that all Pretences to Revelation are vain, Cheat and Impofture. 2. They all maintain that natural Religion is fufficient to anlwer all the great Ends of Religion, and the only Rule whereby all our Religious Practices are to be fquar'd. Thtjitj? of thefe AfTerticns ©nly tells what their Religion is not, and expreifes their Oppofitionto all Revelation, particularly to Cbriiliajiity, •which has been worthily defended and afferted againft all their Objec- tions by many of late • and i- mail not much infift in adding to what they have written to fuch excellent Purpofe. The fecond tells us what their Religion is, and it is this chiefly we defign in the following Pa- pers to debate with them. They have long been upon the offenjive Part, which ismoreeafy. We defign new to put them on the defenftve. They who call themfelves Deifts, albeit they thus far agree ^ yet sre not all of one Sort. I find them by one Oracles of Re a fen of their Gwn Number clafs'd into Two Sorts, p Q o Mortahni Immortal m . B "' The Immortal are they, who maintain a Future State. The Mor* tat, they wh&~ deny^nc. It is with the jirft we are principally concern'd ^ Yet I fhall in the fubfequent Chapter ^ofFer a few Things with Refpedl to the Mortal Deifts. And in what I Have to fay of them, I fhall be very fhort h becaufe, I conceive, what has already been offer'd, in the Introduction, againft this Sort of Men, might almoU fuperfede any further Difcourfe about them. * • CHAP. II, Mortal Deifts who, and what Judgment to be made of them y and their Sentiments. TH E Mortal Deifts, who alfo are call'd Nominal Deifts, denying a future State, are, in Effect, meet Atbeijis. This perhaps fome E may j 4 Natural Religion insufficient , may think a harm Judgment •, but yet it is fuch as the Deifts them- felves, who are on the other Side, will allow. One who owns himfelf Deift, thus expreffes his Mind, We do be- lieve, that there it an infinitely powerful, wife- and goo d Letter to the GOD, who fuperint ends the ABions of. Mankind, in Or- Dei ft s, Page 125. derto retribute to every one according- to their Deferts : Neither are we to boggle at this Creed j For if we do not Hick to it, we ruin the Foundations of all humane Happinefs, and are, in EffeB, no better than meer Atheifts. A further Account of this Sort of Men we have given us by one, whom any may judge capable enough for it, who coniiders his Way of "Writing, and- the Account he gives of himfelf J Growth of Deifm have obferved fome, fays he, who pretend themfelves Page 5. Deifts, that they are Men of loofe and fenfual Lives • and I make no Wonder that they dijlike the Chriftian DoBrine of Self denial, and the fever e Threatnings again ft wilful Sinmrs. Tou may befure they will not alledge this Reafon : But having read Spinoza and Hobbs, and being taught to laugh at the Story of Balaam's Afs, and Sampfcn'sLocfa, they proceed to ridicule the Reality of all Miracle and Re- velation. I have conversd with fever al of this Temper, but could never get any of them ferious enough to debate the Reality of Revelation : But a wit- ty Jeft, and father Glafs puts an End to all further Conjideration. Thefe are meer Sceptich and practical Atheifts, rather than real Deifts, Now it's tonoPurpofe to debate with Men of this Temper. If they will liftento Arguments, many have faid enough, if not to convince them, for I know it is not an eafy Matter to convince feme Men ; yet to flop their Mouths -, and therefore I fhall not offer any Argu- ments : Only I fhall lay down a few clear Principles , and from them draw an Inference cr two, which will make it evident, what Judgment we are to make of this Sort of Men. The Principles I take for incontrovertible are thefe which follow, 1. Hedeferves not the Name of a Man, who acts not rationally, knowing what he does, and to what End. 2. No Action which contributes nbt, atleaft, in Appearance, to Mans Happhiefs is worthy orhim. 3. The Happinefs of a prefent Life, which is all that thefe Gentlemen al- I' -•'-'. confifts in the Injoyment of Things agreeable to our Nature • and Freedom from thofe which are noifcm to it. 4. Man's Nature is fuch, that his Felicity depends not only en thefe Things, which at prefent he has, or wants x but likewife, on what is paft, and what is future, a Profeea: and Revea?d ncteffary, &c. 3 5 Profpect af the one, and Reflection on the other, according as they are more or lefs agreeable, exceedingly increafing his Pleafure or Pain. $. The Hopes of obtaining hereafter the Good we at prefent want, and of being freed from Evils we fufFer by, mightily enhanfes the Pleafure of what we polTefs, and always the Trouble that arifes from incumbent Evils. 6. So ftrongis the Defire every one finds in himfelf of a Con- tinuation in Being, as cannot chocfe but render the Thoughts of Anni- hilation very terrible and irkfom. 7. The Practice of rertue, as it is the moft probable Mean of attaining future Happinefs, if any Inch State be, fo 'tis that which tends moft to perfect and advance Man's Nature h and fo muft give the moft folid and durable Pleafure, even here in this Life. 8. It is malicious to do what tends to the obftrutfing another's Happinefs* when it cannot further one's own. Few Men will queftion any of thofe, and if any do, its not worth While to debate with him. Now from thefe we may fee, i. it would contribute much to thofe Gentlemens prefent Felicity to believe, (be it true or falfe ) that there is a future State of Happi?iefs 9 iince the Hopes of immutable and endlefsBlefs would be a notable An- tidote againft the Uneaimefs of Mind, that ariiesnot only from incum- bent Evils, but alfo from thofe we fear, and the Inconftancy of our iliort-liv'd Injoyments. 2. The Generality of Mankind, efpec i ally where ChriHiamty obtains, being already pofTefs'd of the Profpect of future Happinefs, which fup- ports them under prefent Evils, arms them againft the troublefom Re- flections on paft Troubles, and Fears of the future : And moreover ani- mates them in the Practice of thefe Actions whereby not only their own Good, but that of the Societies wherein they live, isfignally pro- moted. All Attempts to rob them of this Hope are highly malicious, and import no lefs than a Confpiracy againft the Happinefs of Man- kind, and the Good of the Society, wherein they live : And therefore we may fay afluredly, That as thofe Mortal Deifts are much incommoded by their own Opinion ^ fo their Attempts for its Propagation, muft be Icok'd on, as proceeding from no good Defigntothe reft of Mankind. Here perhaps fome of them may fay, That this Opinion tends to li- berate a great Part of Mankind, from the difquieting Fears of future Mifery. To this I anfwer, 1. I believe it true, that their Fears of future Mi- fery are uneafy to them, Hfc££*they have but little Hope of future Feli- city, Their Way of Living allows them none. But thefe Fears pro- E 2 ceed $6 Natural Religion injufficient, ceed from Confcience of Guilt, and are the genuine Refults of Ac- tions, equally deftru&ive to the A&ors, and the Interefl of the reft of Mankind. 2. Thefe Fears have their Ufe, and ferve to deter from fuch Evils as are ruining to the Perfons, who commit them, and hu- mane Society. 3. While this Opinion liberates a few of the worfl: of Men, from thefe Fears, which are a Part of the juft Punifhment of their Villainies ^ it emboldens them to run on in thefe Evils, which ruin themfelves and others ^ and difpirits and difcourages the only ufefiil Part of Mankind, by filling them with difinal Thoughts of Annihi- lation. 4. Nor can all that the Deijls are able to do, liberate them- felves or Mankind from thofe Fears. The utmoft that they can pre- tend, with any Shew of Reafon, is, that we have not Ground to be- lieve fuch a State. Will this make us fure that there is none > But of this we havefaid enough in the Introduction. By what has been faid it is evident, what Judgment we are to make of this Sort of Deifrs. Their Lives,, Writings and Death fhevj them to be meer Atheijls. Vanhms, when firft he appear'd and' wrote his Amphitheatrwn Provi- y\\cn\jic>ivY~]$^ij/e<>dcnti& Divina, fet out for fuch an one that believda Great geogra* GOD. But at Length fpoke out plainly that he be- phical Ditfionary. lievd none, and was defervedly burnt for Atheifm at Tholoufe, April 9. 1 6 1 9. He confefs'd there were Twelve of them that parted in Company from Naples to teach their Dodtrine in all the Provinces of Europe. Uriel Accojla wrote for this Opinion, as himfelf tells us in his Exem- plar VitA Humana, which is fubjoin'd to Limburg^ Limburgi Vr&* Conference with Orohius the Jew His lafl: A&ion tells fatio & Refpons. us, what Man he was. After he had made a vain Urielis Accofbe Attempt to {hoot his Brother, he difcharg'd a Piftol Libro. in I lis own Brcaft. This fell out about the Twentieth or Thirtieth Year of the lafl Century. So they live, and fo they die. v Were this our Defign, or if wefaw any Need of it, we might give fuch an Account of the Principles, Practices and tragical Exits of not a few of this Sort of Perfons, as would be fufficient to deter thefober from following them. But what has been faid is fufficient to difcover the deftru&ive Tendency of their prime Opinion. And further we fhali not concern our felves with them, but go on to that which is mainly intended in this Difcourfe* CHAP. and Reveal' d necejfary, &c. J 7 CHAP. III. Wherein the Controversy betwixt t*s and the Immortal Deifts is Slated and clear' d. TH E Immortal Deifts, who own a future State, are the only Per- fons with whom it is worth While to difpute this Point about the Sufficiency of natural Religion. Before we offer any Arguments on this Head, it is necefTary i. Introduction. we ftate the Queftion clearly : And it is the more - necefTary that none of the Deifts have had the Courage or Honefty to dp it. And here in the Entry we mall lay down fome Things, which we think are net to be controverted on this Occafion. And we fhall, after thefe Gonceflions are made, enquire what ftill remains : in Debate. 1. We look on it as certain, That all the World, in all Ages, hath been poiTefs'd of iome Notion of a GOD, of fome Power above them, on whom, in more or lefs,they 2. Concejftons laid did depend $ and to whom, on this Account, fome down. Refpect is due. This Heathens have obferved. Cicero, amongft others, hath long fince told us, Cicero de Nature That there is no Nation fo barbarous that owns not Deorum. Lib. 1. fome GOD, that has not fome Anticipations or Im- prejfions from Nature of a God. Nor is this any more, than what we are told, Rom. 1. 19, 20, &c. That the Gentiles have fome Notions of Truth concerning GOD, which they hold in Unrighteoufnefs-, that GOD, partly by erecting a Tribunal in their own Breafts, which they cannot decline,* tho' they never fo much would, and partly by prefenting to their Eyes thofe vifible Works that bear a lively Imprefs of His inv'z- Jible Power and God-head,, hath, as it were, fore'd upon them the Know- ledge or fome Part of that, which the Apoftle calls w**ir t* bi*, orthat which may be known of GQD. Whence they all in fome Meafure knew GOD, tho they glorified him not as GOD. The Stories fome have told us of Nations that have no Notion of a GOD, upon Search are found falfe. And for fome lewd Perfons, who have pretended to a fettled Perfwafion, they are not to be credited. We 5 8 Natural Religion inefficient, We have fufficient Reafon to look on them as Liars, or at leaft, not to admit them asWitneiTes in this Cafe. II. I do think that the Knowledge of fome of I enquire vol whe~ 'the more obvious Laws of Nature, and their Obli- ther they were acquaint gation, hath univerfally obtain'd. The Gentiles, with the proper and all of them, do by Nature thofe Things, that is, true Grounds of the the material Part of thofe Duties, which the Obligation of thofe Law of Nature injoins; :, which fiews the V r ork of Laws they ownd ob- the Law, or fome Part of it, at leaft, to be written ligatory. in their Hearts fince they do Someth i ngs it enjoins. I do not think that this Writing of the Law imports innate Ideas, or innate a&ual Knowledge, which Mr. Lock hath been at fc much Pains to disprove, with what Succefsl enquire not now. Some do think, that while he grants the Self-evidence of a Lock's EJfay ofHu- natural Propenfty of our Thoughts, toward fome inayie Understanding, Notions, which others call innate, he. grants all Book i. Ch. 4. § 11. that the more Judicious intend by thatExpreifion. Others think that Mr. Lock's Arguments con- clude 'only the Improbability of innate Ideas , Becconfallq/\A r dtf. and that they are to be rejected, rather for Want Relig.Ch. 6. § 1,2. of Evidence for them, than for the Strength of what is faid againft them : But whatever there is as to this, neither the Apoftle's Scope, nor Words oblige us to main- tain them. What is intended may be redue'd to two AfTertions, viz. That Men are born with fuch Faculties, which cannot, after they are capable of exercifing them, but admit the Obligation and binding Force of fome, at leaft, of the Laws of Nature, when they are fairly offered to their Thoughts: And that Man is foftated, that he cannot mifsOc- cafions of thinking of, or coming to the Knowledge of thofe Law's of Na- ture. Homines nafci Cognitione aliqua Dei inftruc- Theologumen.Lib. tos, hand dicimus;. Nullam omnino habent, fed I. Cap. 5. Par. ?. Vicognofcendi dicimus^ neque it a naturaliter cognof- ennt atquefentiunt, injitam Potentiam Deum cognof- cendi, ad Cult urn ejus aliquo Mo do prs.fi andum, Stimulantem, fponte fe in adultis Rationis compotibus, non minus certo & necejfario quam ipfum ra- tiocinari, exerturam, unumquemque retinere, Ratio ?iuUa ejk cur opinemur, cum Sentiamus, fays the Learned Dr. Owen. III. It is unqueftionable, and has been fufficiently attefted by the Nations, and even by fome of the worft of them, that Man has a Con- fcie?tce, and Reveafd neceffary, &c. 39 fcience, that fometimes drags thegreateft and mofl obftinate Offenders to its Tribunal, in their own Breafts, accufes them, condemns them, and in fome Sort executes the Sentence againft them, for their counter- acting known Duty, how little fo ever they know. A Heathen Poet could fay, Prima eft h&c Ultio, qitod fe Judice, Nemo nocens abfolvitur, improba quamvis Gratia fallacis Pr&t oris vice* it Urnam. IV. We own that thofe Laws of Nature, which are of abfolute Ne- ceffity to the Support of Government, and Order in the World, and the Maintenance of humane Society, are, in a good Meafure, knowable by the Light of Nature, and have been generally known. V. .We willingly admit that, what by Tradition, what by the Im- provement- of Nature's Light, many of the wifer Heathens have come to know, and exprefs many Things excellently, as to the Nature of God, Maris Duty, the Corruption of Nature, a future State, &c. and fome of them have hVd nearer up to the Knowledge they had than others ; For which they are highly to be commended, and I don't grudge them their due Praife. VI. I look on it as certain, 'That the Light of Nature, had it been duly improven, might have carry'd them in thefe Things, and others of the like Nature, further than ever any* went. But after all thefe Things are granted, the Queftion concerning the Sufficiency of natural Religion, remains untouched. For clearing this, it is further to be obferved, That, when we fpeak of the Sufficiency of natural Religion,oic thofe Notices of God, and the Way of Worfhipping him, which are attainable by the meer Light of Nature, .without Revelation, we confider it as a Mean in Order to fome End. For by Sufficiency is mean'd, that Aptitude of a Mean for compaffing fome End, that infers a neceiTary Connection betwixt the due Ufe, that is,- fuch an Ufe of- the Mean, as the Perfon to whom it is faid to befufficient, is ca- pable to make of it, and the Attainment of the End. Now natural Religion under this Confideration may be aflerted fuffi- cient or not, according as it's look'd at with Refpecl: to one End, or ano- ther : For it is ufeful to feveral Purpofes,and has a Refpecl: \o feveral Ends. 1. Itmaybeconfidered with Refpedt to humane Society, upon which Religion has a considerable S. Ch. Wolfeley Influence. There could never pofflbly be any Govern- Unreaf of Atheifm, went fettled among ft Atheifts, or thofe who pay no Pag. 152. &C Refpecl to a< Deity, Remove GOD owe out of Heave fi 7 40 Natural Religion infufficient, Heaven, and there will never be any Gods upon Earth . If Man's Nature had not Something of Subjection in it to a fupreme Being above him, and inherent Principles obliging him how to behave himfclf toward God, and to- ward the Reft of the World, Government could have never been introduced, 1 nor thought of Nor can there be the lea ft mutual Security between Gover- fiours and Governed, where no God is admitted. For it is an Acknow- ledging of GOD, in his fupreme Judgment over the World, that is the Ground of an Oath ^ and upon which the Validity of all humane Engage- vmits do depend, fays an excellent Perfon. And the fam'd Cicero ei- preffes himfelf very folly to the fame Purpofe, De Natura Deorum, fpeaking of Religion and Piety, he fays, -— ghtibus Lib. I. mihi. Pag. 5. fublatis, Perturb atio Vit& fequitur, & magna Con- fufio, atque haudfcio, an Pietate adverfus Deos fub- lata, Tides etiam, & Societas humani Generis, & una excellentiffima Vir- tus, Juftitia tollatur. If the Queftion concern'd this End, we might own natural Religion fome Way fujfcient to be a Foundation for hu- mane Society, and fome Order and Government in the World : For it is in Fadt evident, that where Revelation has been wanting, there have beenfevcral well form'd Governments. Tho 3 ftill it muft be faid, That they were dblig'd to Tradition for many See Amyrald of Things that were of UTe, and to have recourfe Relig.Part.2.Gap.S. to pretended Revelation, where the real was wanting. Which fliews Revelation necejfary, if not to the Being, yet to the Well-being of humane Society. H. Natural Religion may be confidered in its Subferviency to God'g Moral Government of the World} and with Refpe£tto this, ithasfeve- ral confiderable Ufes, that I cannot enter upon the Detail of. It is the Meafure of God's judicial Proceedings, with Refpecl to thofe of Man- kind, who want Revelation ; and as to this, there is one Thing that's ufually pbferved, That it { 's Jufficient to juUify God in punijbing Sinners , That God fometimes, even here in Time, punifhes Offenders, and, by the Forebodings of their Conferences, gives them dreadful Prefages of a Progrefs in his Severity, againft them, after this Life, cannot well be deny'd. Now certainly there muft he fome Meafure, whereby God pro- ceeds in this Matter. Where there is no Law there is noTranfgreffion. Puniihments cannot be inflidted, but for the Tranfgrefflon, and accor- ding to the Tenor of a Law. And this Law, if it is holy, juft and good, in its Precepts, and equal in its' Sanclion, is not only the Meafure where- by theGovernour proceeds in punilhing Offenders - 7 but that which juftifies and ReveaFd neceffary, &c. 4 \ juftifies him in the Pnnifhment of them. It is needlefs to fpeak of the Giant of Rewards in tiiis Cafe, becaufe with Refpect to them, not only Jufoce, but Grace and Bounty have Place, which are not aftricted to any fuch niceMeafures in the Difpenfation of Favours, as Jujlke is in Execution of Puniihinen^s. Now if natural Religion is confidered with Refpect to this End, we fay it isfufficient to juftify God, and fully clear him from any Imputation or Injuftice or Cruelty h whatever Punhh- raentshe may, either in Time or after Time, inflict upon Mankind, who want Revelation. There are none of them come to Age who i. have not iallen ifiort of knowing many Duties, which they might have known. 2. Who have not omitted many Duties, which they knew themfelves obliged to. And 9. Who have not done what they knew they ought not to have done and might have forborn. If thefe Three are made out, as no Doubt they may be againft all Men, I don't fee what Reafon any will have to implead God either ok HardJIiip or Injustice. There are, I know, who think it very hard, that thofe natural Noti- ces of God and Religion, mould btfufficient to juftify God in adjudging thofe, who counteract them, to future and eternal PuniJIjments, while yet fuch an Attendance to, and Compliance with them as Men are ca- pable of, in their prefent Circumftances, is not Sufficient tointitle us to eternal Rewards. But if, in this Matter, any Injujlice is chargM upon God, who fhall manage the Plea > Shall they who tranfgrefs and contraveen thcfe No- tices do it? But what Injustice meet they with, if they are condemn'd for not knowing what they might have known > Not doing what they were obliged to do, and were able to do ? And for doing what they might and mould have forborn > If all thefe may be laid to their Charge, tho' there were no more, what have they to fay for themfelves or againft God } They fure have no Reafon to complain. If any have Reafon to complain, it muftbe they who have walked up to the natu- ral Notices of God. But where is there any fuch ? We may fpare our Vindication till fuch an one be found. Nor is it eafy to prove that Man's Obedience, tho 5 perfect, muft necefTarly intitle to eternal F'licity. And he who fhall undertake to implead God of Injuftice upon the Ac- count of fuch a Sentence, as that we now fpeak of, will not find it eafy to make good his Charge. Were the Difficulty thus moulded, that it's hard to pretend that thofe natural Notices of God wcfujfcient to juftify God ia condemning the F Tranfgrefibrs 42 Natural Religion insufficient , Tranfgreflbrs of them to future TuniJInnents, while pun&ual Compliance with them is not fnfficient to fave thofe, who yield this Obedience, from thofe Punifhments, which the Contraveeners are liable to lor tlreir. Tranfgreffion. Tno' it were thus moulded, it would be a hard Task to make good fuch a Charge. But I am not concern d in it : Nor are any, who judge thePerfons, who have gone furtheft in this Compliance, li- able upon other Accounts, becaufe they ftiliown their Compliance fo far available to them, as to fave them from thofe Degrees oj Wrath, which deeper Guilt would have inferred. 3. Other Ends there are, with Refpe£t to which natural Religion may be confidered, which I (hall pafs without naming, and fhall only make Mention of that which we are concerned in, ^nd is aim'd at in the pre- fent Controverfie, and that is, The future Happhiefs of Man in the Enjoy- ment of God. This certainly is the fupreme and ultimate End of Religion with Refpccl to Man him pel f For that the Glory oj God is t fft chief End abfolutely, andmuft, iii all Refpe&s, have the Preference, I place beyond Debate. Now it is as to this End, that the Queftion about the Sufficiency of na- tural Religion is principally movd. And t'^e Queftion, in ihort, amounts to this, Whether the Notices of God and Religion, which all Men by the Light of Nature have, or at leaft by the meer Improvement of their natural Abilities without Revelation, may have, are fufficient to direB them in the Way to eternal Bleffednefs,fatisfy them that fuch a State is attainable, and pohtt out the Way how it is to be attain d -, and whether by that practical Com- pliance with thofe Notices, which Man in his vrcfent State is capable of, he may certainly attain to Acceptance with God, pleafe him, and obtain this e- ternal Happinefs in the Enjoyment of him > The Deifts are for the Affir* mative : As we fhall afterwards make appear, when we consider their Opinions more particularly. But before we proceed to offer Arguments, it will be needful to branch this Queftion into feveral Particulars that are included in it, that we may the better conceive of, and take up the Import of it, and how much is included and wrapt up in this Aflertion. The Queftion, which we have proposed in general, maybe turiVd into thofe five J ub or din ate Queries. I. Whether by the meer Eight of Nature we can dif cover an eternal State cf Happinefs, and know that this is attainable ? Unlefs this is done, no- thing in Matters of Religion is done. It is impoffible that Nature's Light can give any Directions as to the Means of attaining/wtwre E[ap- pivefs, if it cannot fatisfie us, , that there is fuch a State. . II. Whether/ and Reveal' d necejfary, &c.' 45 II. Whether Men left to the ConduB of the ?neer Light of Nature, can certainly difcover and find out the Way of attaining it } that is, Whether by the Light of Nature we can know and find out all that is required of us ? in Way of i uty, in Order to our eternal Felicity } If the Affii mative ischefen, it muft be made appear by Nature's Light, what Duties are abfolutely necelTary to this Purpofe, that thofe which are prescribed are indeed Duties, that they are all that are necelTary in Order to the Attainment of the End, if they are comply'd withall. Albeit we fhculd have it never fo clearly made out that there is & future State of Happinefs, yet if we are left at an utter Lofsas to the Means of attaining it, we are no better for the Difcovery. III. Whether Nature's Light gives fitch a full and certain Difcovery of both thefe as the Cafe feems to require} Countering what a Cafe Man at pre- fent is in, to hope for an Eternity of Happinefs, is to look very high .• And any Man, who in his" prefent Circumftances, mail entertain iucrt an Expectation, onmecr Surmifes, Sufpicions and May-beis, may be re- proached by the World, and his own Heart as a Fool To keep a Mart up in thefteady Impreifion and Expectation of fo great Things, Con- jectures, Suppojitions, Frob abilities and confused general Hints are not f*f- ficient. Again there are huge Difficulties to be furmounted in the Way to this Blejfednefs, which are obvious and certain. Senfible Lofles are fometimes to be fuftain'd, fenfible Pains to be undergone, and fenfible Dangers to be look'd in the Face. Now the Queftion is, Whether i* there fucha clear and certain Knowledge of thefe attainable as the Importance of the Cafe, the Strefs that is to be laid on them, and the Dangers that are to be encountred for them, requires? Certain it is, it will not be fuch Notices as moft pleafe themfelves with, that will be able to anfwer this En£. IV. Whether the Evidence of the Attain ablenefs of a future State of Hap- phiefs, ardof the Way to it, is Juch as fuits the Capacities of all concern d > Every Man has a Concernment in this Matter. The Deifts enquire after a Religion that is able to fave all, whereof every Man, if he but pleafe, may have the eternal Advantage. Now then the Queftion is, Whether the Cafe is fo ftated, as that every Man, who is in earneft, if he has but the Ufe of Reafon, however mallow his Capacity is, how great foever his inevitable Intanglements and Hinderances from clofs App'li. cation are, may attain to this Certainty, about this End and the Way to it> For it muft be allow'd that there is a vaft Difference among Men as to Capacity. Men are no more of one Meafure in Point of in- tellectual Abilities, than in Stature. That may be out of the Reach of one, which another m&y eafily attain to. Now, may as much be certainly F 2 known 44 Natural Religion insufficient, known by the meaneft Capacity as is neceflary for him to know> Again, all Men have not alike Leifure. That may be impoffible to me, if I am a poor Man, oblig'd to work hard to earn my own and Family's Bread, which would not be f > if I had Leifure and Oppor- tunity to follow my Studies. Now, if thcfe DiJcoveries, both as to their Truth, Certainty and Suitablenefs are not fuch as the meaneft, notwithstanding of any inevitable Hinderances lie may be under, may reach, they will not anfwer the End, V. Whether , fuppofing all the former, every Man, however furrounded with Tempt ath?is 9 and enveigled with con upt Inclinations , or other Hinderances, which he cannot evite, is yet able, without any Supply of fuper natural Strength, to comply fo far with all thofe Duties, as is abjolutely needjul in Order toob* tain this etc, nal Happinefs > Whatever our Knowledge is, we are not the better for it, unlefs we are able to yield a practical Compli- ance. The Drifts have the Affirmative of all thefe Queftions to make good. How they acquit themfelves in this, we fha!l fee afterwards. The Task, as any one may fee, is fufficiently difficult. And I do not know, that any one of them who has yet wrote hath given any Evidence that they underftood tiie State of the Qaeftion in its full Extent. They huddle it up in the Dark, that the Weaknefs of their Proofs may not appear. And perhaps they are not willing to apply their Thoughts fo clofely to the Subject, as isrequifite, in Order to take up the true State of the Controverfy. The more remifs and carelefs they have been this Way, we had fb much the more to do to ftate the gue&ion truly betwixt us and them. And having done this, we ihall next proceed to make good our Part of it. A Negative is not eafily proven, which puts us at fome Lofs. It lias been deny'd that it can in fome Cafes be proven. But we hope, in this Cafe, we are able to offer fuch Reafcns as w 11 juftifieus in holding the Negative in this Debate. And we fhall fee next whether they are able to demonftrate the Affirmative, and offer as good Reafons for it, as we fhall give againft it. Ami it is but Reafon that they ihould offer better in a Matter of fo great Concern,. € H A ft tnd Reveal' d neceffary] 8cc. 4$ CHAP. IV. Proving the Infufficiency of natural Religion from the In* fufficiency of its Difcoveries of a Deity 9 TH O it belongs to the AfTerters of the Sufficiency of natural Religi- on, to juftifie by Argument their Aflertion, and we who are upon the Negative, might I. 'Proof belongs to fuperfede any further Debate, until fuch Time, as the Deifts the Affir- we ft e how they can acquit themfelves here^ mers : But this Ad- yet Truth not Triumph, being the Defign of our vantage waved. engaging in the Conteft, that none may think we are without Reafon in our Denial, and that we put them upon the Proof, only to difficult them, we fhall now by fome Arguments en- deavour to evince the Infufficiency of natur al Religion. The firft Argument I lhall improve to this Purpofe is dedue'd from the Infufficiency of thofe Difcoveries, which the Light of Nature is able to make of GOD. Nothing 2. The firft Argu* is more plain than this, that Religion is founded ment propofed. upon the Knowledge of the Deity h and that our Regard for him will be anfwerable to the Knowledge we have of him. 1 Tuat Religion therefore which is defe&ive here, is lame with a Witnefs : And if Nature's Light cannot afford fuch Notices or the Deity, as are fufficient or neceiTary to beget and maintain Religion amongft Men, then, it can never witli any rational Man be a .lowed fufficient to direct Men in Religion. Now, for clearing this Argument, feveral Things are to be difcours'd. And firft of all, it is requiiite, that we ftate fuch a Notion of Religion in general, as maybe allow'd, 3. The Argument to pafs with all, who are, or can reafonably be ttluttrate, Religion fuppos'd, competent Judges in fuch Matters. what it is. Religion then, in general maybe juftly faid to im- port that Veneration, RefpeB or Regard, which is due from the rational Creature, in his whole Courfe or Life, to the fupre?ne fuper eminently excel- lent Behtg^hh Creator, Freferver 7 LORD or Govemour and Benef after. 4^ Natural Religion inefficient] The Actions of the rational Creature, which may come under the Notion or Religion, are of Two Sorts : Some of 4. Religion con- them, do directly, properly and immedi- verns it f elf in all ately import a Regard or Refped to GOD cur Ads as their End : Which they are immediately and properly defignd to expsefs : Such Acts are cal* of JVorfnp and led Ads of d orflnp. -•. n J Religion is more emi- nently thought to ccnfift in thefe, and that not without Reafbn. Yea, by fome it is wholly, and againft all Reafbn, confin'd to Mem, and circumfcribed within thofe Bounds. Again, there are ether Actions, which tho' they have other more proper, direct and immediate Ends, on Account whereoi they undergo various Denomina- tions ^ yet they alfo are, or may be, and certainly mould be fubordi- nate to that : Which, tho' it is not the proper, moft immediate, and diftinguifhing End of thefe Actions, yet is the common and ultimate End, at which all a Man's Actions mould be levelled. Now all the Actions of a rational Creature, which are of this laft Sort, as referred to a Deity, and importing fome what of Religion ^may cf Moral Obedience, be tenrfd Acts of Moral Obedience. In fo far they are religious, and come within the Compafs of our Confideration, as they exprefs any Refped to GOD: And they cxprefs and import Regard to GOD, in as far as they quadrate with the Moral haw, which is the Inftruinent of GOD's Moral Government of the World ^ and therefore if they are right and agreeable to this Rule, they maybe term'd Acts of Moral Obedience, to diftinguiih them from thefe Ads, which are folely and more Jl [ r icily religious, and arecall'd' Ads oj Worflnp. But to fpeak fomewhat more particularly of this Regard that is due to GOD, it is as evident as any Thing can, that it mull: be, j . In its fonnal Nature different from that Refped, which we may allowably pay to any Creature, that is, it muft 7. T1)at Regard be given on Accounts no Way common to him due to the Deity in with any of the Creatures ^ but on Account of the one, and in the thofe diftinguifhing Excellencies, which are his ether inujt be incommunicable Glory. None can reafonably de- ny this, fince it muft be allow'd by all, that Re- peculiar, given on ligious Refpecl due to GOD, and Civil Refped due Accounts not common to Creatures are different, and muft be princi- to him with any other, pally differenced by the Grounds, whereon the Refped: to the one or other is paid. Now the Grounds and ReveaVd neceffary, &c; 47 Grounds whereon this Homage is due unto the Deity, are, thefupercm'f rent, nay infinite Excellency ot his Nirure and Perfections, and his in- difputably./«p; <;*» How can it thenreafonably be expe&ed that the fame Degree of Refpedt we pay to the Creatures, will find Acceptance, or anfwer the Duty we owe to the glorious and ever blefled LORD GOD? III. This Veneration mufl: be extenfively fuperior to that pay'd to any of the Creatures. Our Re- univerfal in its Ex- gard to the Deity, mufl: not be confin'd to one tent as reaching to e- Sort of our Adtions -, thofe, for Inftance, which very Moral Action. are Religious in a ftriB Senfe, or more plainly, ABs of IForfinp. But it mufl: run through every Adtionof our Life, in- ward and outward. Every Action is a Dependent of God's, a ! )d owes him Homage. It is otherwife with Men •, for to one Sort of Men, we may owe Refpedt, in one Sort of our Actions, and owe them none in another. A Child, in filial Duties, owes his Father Refpecf h as a Sub- ject, he owes his Governour Revcrev.cz • and fo of other Inftances of alike Nature : But to no one Creature is he, in all Refpetls, fubject, or obliged by every Adtion to exprefs any Regard : And the Reafonis plain, he is fubjedt to none of them in all ReJ peels, wherein he is ca- pable of Adting. But, with Refpedt to Gcd, the Matter is quite other- wife;. Whatever he has, is from God, and to him he is in all refpetls fubject •, \ 4? Natural Religion insufficient^ fubjecT: 5 on him he every Way depends. The Power your Father has over you, he derives from GOD,& it is GOD that binds the Duties you are to pay your Father on you ; and therefore GOD is to be own d as Supreme, even in every Act of Duty, you perform to your Father, your King, your Neighbour or your felves: For you are in all Refpects His 9 while ye are fubordinate on various Accounts to others ; yet ftill GOD is in every Regard Supreme and Sovereign Lord and Difpofer of you and your Actions, and therefore a Regard you owe him, in every Thing you think, fpeak or do. I think this plain enough. I hope this Account of the Nature of Religion in general, will not be Found liable to any conliderable Exceptions, it being no other, than fuch as the firft View of the Nature of the Thing offers to any that ferioufly confiders it. And from this Account it is evident, That Religion is found- ed on the Knowledge of a Deity, A blind Devotion that is begut and main* tain'd either by profound Ignorance of GOD, or confus'd Notions of him, anlwers neither Man's Nature, which is rational, and requires that he proceed in all his Actions, efpecially thofe of moft Moment, rationally 9 that is, with Knowledge and Willingnefs ^ nor will it obtain Accep- tance, as that which anfwers Ins Duty, whereby he is oblig'd to ferve GOD with the beft and in the high eft Way his Faculties admit him. The contrary Suppofition of Papitfs is a fcandalous Reproach to the Nature, both of GOD and Man 5 and an Engine fuited only unto the fclfifh Defign of the villainous Priefts, who, that they may have tiic Conduct of Mens Souls, and fothe Management of their Eftates, have endeavoured to hood- wink Man, and make him brutiih, where he fhould be moft rational h and that they may have the beft, they make him prefent GOD with the Blind and the Lame, which his Soul abhors. This being, in general, clear, That the Knowledge of GOD is the Foun- dation of all acceptable Religion, it is now proper to enquire what Difco- vcrics of God are requifite to bring Man to fuch a Religion, as has been above defcrib d, and to keep him up in the Practice of it. Now if we lock ferioufly into this Matter, I think we may lay down the following Pofitions, as clear beyond rational Contradiction. I. That a particular Knowledge of GOD is requifite to this Pnrpofe, to beget and maintain this Reverence for the Deity, which is his undoubt- ed due. It is not enough that we have fome general Notions, however extenflve. To conceive of GOD in the general, that he is the bell and greatett cf Beings, optimus maximus, is not enough. The Reafon is ob- vious : We muft have in every Sort of Actions, nay, in each particular A&iorj, and Reveafd neceffary, &c. 49 Aftion, that Knowledge, which may influence and guide us to that Re- fpeft, which is due to him, in that Sort of Adtions, or that particular one -J but this general Notion having no mpre Refped to one than a- nother, will not do. It diredts us no more in one than another, unlefs the Particulars that are comprehended under that general be explain'd to, and underftood by the Actor. II. That Knowledge, which will anfwer the End, mujt be large and com- prehensive. This Religion is not to be confin'd to one particular Sort of Aftions, but to run through all, and therefore there rauft be a Know- ledge, not meerly of one or two Perfections of the divine Nature, but of all: Not fimply, as if GOD were to be comprehended, but of all thofe Perfections and Prerogatives of GOD, which require our Regard in our particular Actions, in fo far as they are the Groimd of our Ve- neration. As for Inftance, To engage me to Tuft GOD, I muft know his Power, his Care and Knowledge : To engage me to Pray to him, I muft be perfwaded of his Knowledge, of his WiUhignefi and Power to af- fift me in the Suit I put up : To engage me to love him, I muft know the Amiablenefs of his Perfections ; to engage me to pay him Obedience, I muft know his Authority, the Laws he has ftampt it on, and that he has fixed a Law to thefe particular Adtions, either more general or more fpecial. Whence it being evident, That different A&ions require different Views of GOD in Order to their Regulation ^ and all a Man's Actions being under Rule, there muft be a large and comprehenfive Knowledge of GOD to guide him in his whole Courfc. III. It being nolefs than an mherfal Religion that is to be fought after, the Difcoveries of GOD wherein it muft be founded, vmH be plain to the Capacities of all Mankind^ and that both as to the Truth of their Difcoveries and their Vfe. It is certain that all Men are no more of the fame Meafure of Underftanding, than they are in Stature. How- ever important the Difcovery is, if it is above my Reach, it is all one to me as if it were not discovered at all. To tell me of fuch a Thing, but it's in the Clouds, is to amufe and not to inftrudt me. There may indeed, fuppofing an univerfal Religion be fomewhat of Difference as to Knowledge allowed, as to fome of the Concernments of this Religi- on, to Perfons of more Capacity and Induftry, and who have more Time^ but if it is calculate for the Good of all Mankind, the Difcove- ries muft be fuch, as all who are concern'd may reach, as to all its EJfentials h for the meaneft have as much Concernment in them as the greateft. G IV. It *o Natural Religion insufficient y IV. It is moft evident, That tbefe Difcoveries mull: be certain, or come recommended by fuch Evidence as maybe convincing and fatis- fying to every Mind. Conjectural Difcoveries, or Surmifes of thefe Things 6uilt upon airy and fubtile Speculations, are not firm enough toeftabliih fiich a Perfwafion of Truth in the Soul, as may be able to influence to this universal Regard, over the Belly of the ftrongeffi inward By as and outward Rubs. V. The Evidence of thefe Things muR be abiding ; fuch as may be able to keep up the Soul in a conftant Adherence to Duty. It is not one Day that Man is to obey, but always * and therefore thefe Difcoveries muft lie fo open to the Mind at all Times, as that the Soul may by them be conftantly kept up in it's Adherence to Duty. If from any external or internal Caufe, there may arife fuch Obftru&ions as may for one Day keep Man from thofe Difcoveries, or the Advantage of them -, he may ruin, nay, muft ruin himfelf by failing in his Duty - y or at leaf!:, if he is not ruin'd, he is laid open to it. VL Upon the Whole it appears, That to found natural Religion, ot to introduce and maintain among Men that Regard which is due to the Deity, there is requifite fuch a large, comprehenfive, certain, plain, and abiding Difcovery, as may have fufficient Force to influence to a Coin* pliance with his Duty in aU Inftances. Thus far Matters feem to be carried on with fufficient Evidence. "We are now come to that which feems to be theprincipal Hinge, whereon the whole Controverfy, about the Sufficiency of natural Religion turns ^ in fo far at leaft, as it is to be determin'd by this Argument. Now this is, Whether Nature s Light can indeed afford fuch Difcoveries of GOD, as are evinc d necejfary for the Support of Religion? If it cannot, then it is found Inefficient -, if it can, then natural Religion is thus far acquit from the Charge laid againft it. Now to attempt the Deeifion of this Queftion fuccefsfully, it is neceflary that we ftate it right. ( It is not then the Queftion, Whether in Nature there is fufficient objeSive Light, as the Schools harbaroufly fpeak, that is, Whether in the Works of Creation- and Providence, which lie open to our View, or are the Objecl of our Contemplation, there are fuch Prints of GOD, which if they were all fully underftood by us, axe fufficient to this Purpofe > For the Queftion is not concerning the Works of G O D without us, but concerning us„ The plain Queftion is this, Whether Man can from thofe Works of GOD ahne r without Help of Revelation, obtain fuch a Knowledge of God, as is fufficient to the Purpofe mentioned? Now and Reveal' d necejfary, &c. 51 Now the Queftion being concerning our Power, or rather the Extent of our Power, I know but four Ways that can be thought upon to come to a Point about it : Either, 1. By Divine Revelation we may be inform'd what Nature's Light unaffifted can do. We would 5 willingly put the Matter on this Ifliie ; Our Adverfaries will not • fo we fhall leave it. Or, 2. Some apprehend that the Way to decide this, is, to take our Mea- fures from the Nature of GOD • and to enquire, When GOD was to make or did frame Man, with what Powers it was proper for him t:o endue him? or, with what Extent of Power, confidering the infinite Wifdom, Goodncfs and Power of the Creator. This Way the Deijts would go. But 1 . It feems a little prefumptuous for us to prefctibe, or meafure what was fit for GOD to do, by what appears to us fit to have been done. For when we have foar'd as high as we can, we muft fall down again -, for G O D's Counfels are too deep for us, and if we fhould think this or that fit for GOD, yet he having a more full View of Things, may think quite the contrary -, and thus all that we can come to here in this Way, is but a weak and prefumptuous Conje&ure. 2. If inFadr, what we think fit, or conjedture fit for GOD to have done, it be evident that GOD has not done, that he has given no fuch Power or Extent of it, as we judge neceflary, our Judgment is not only weakly founded, but plainly falfe -, yea, and impious to boot 5 for if GOD has done otherwite, it is certain the Way we prefcrib'd was not beft, nor can we hold by our own Apprehenfion, whatever Shews it is built en, without an implicite Charge of Folly againfl: God* 3. Whatever we may pretend the Wifdom of GOD requires to be done for, or given to Man, if by no divine Adt, there is any Evidence that he has fo done, tho 3 there be no Proof of his having done the contrary, yet it weakens the Evidence of all we can fay, if the Thing is fuch in its Nature, as would be known by Experience, ifexiftent-, becaufe, in that Cafe, the whole Strefs of our Argument leans upon a Suppofition that we are capable of judging of the Wifdom of GOD, while it is certain, we have not all thofe Circumftances under our View which may make it really fit to a£r this Way, rather than that, or that Way rather than this, which on the other Hand he certainly has. This Way then we cannot de- cide the Cafe. »!■ 3. We may immediately perhaps judge of the Extent of Man's Abi- lity in this Sort, by a direB Enquiry into the Nature of the Powers. But this Way is as uncertain as the former ; For there is no Agreement a- G 2 mongft $r Natural Religion in fufficient, mongfl: the moft Judicious about the Nature of thofe Powers ; without endlefs Controverfies. And all that are really judicious own fuchDark- nefs in this Matter, that will not allow them to pretend thcmfelves capable to decide the Queftion this Way. It is little we know of the Nature or Powers or Attings of Spirits : Nor do I believe that ever any Perfon that underftands will pretend to decide the Controverfie this Way. Wherefore, 4. We mull upon the Whole give over the Bufmefs, or enquire into the Extent of our Abilitie by ■ Experience y and judge what Man can do by what he has done. If not one has made fufficient Difcoveries of GOD, it is rafh to fay that any one can by the meer Light of Nature make them: More especially it will appear fo y if we confider, That all Mankind muft be pretended equally capable of thefe Difcoveries, which concern their own Practice. It is ftrange to pretend that all are capable of doing that which none has done. Further, thefe Difcoveries are not of that Sort that may be fufficient to anfwer their End, if one in one Age fhall make fomc Steps toward them, and another afterwards improve them : But it is ncceflary that every one, in every Age and at every Period of his Life, have exact Acquaintance with them, in fo far as is needful to regulate his Practice in that Period of his Life. When I am in one Station, I muft either fail in the Refpedt due to GOD, and fo lay my felf open to Jufiice, or I muft know as much of GOD, as is requifite to influence a due Regard in that Station, or that Part of my Life that now runs ^ and therefore an univerfal Defe£t as to thofe Dif- coveries, muft inevitably overthrow the pretended Ability of Man to make thofe Difcoveries, and confequently the Sufficiency of Nature's Light to beget or maintain Religion, which cannot be fupported with- out them. Now for clearing this Matter, it is to be confidered, That what we are upon is a Negative, and it belongs to thofe who affirm Man able to make Juch Difcoveries of GOD, to Ihow by whom, and where thefe Difcoveries have been made, or to produce thofe Notices of GOD that are built on the mecr Light of Nature, that are fufficient to this Purpofe. Now none of them dare pretend this has been done, or, at ieaft, fliew who has done it, or make the Attempt themfelves^ and therefore we might take it as confeft, that it is not to be done. But if it is ftill pretended, That this has been dor*, tho 5 without telling us by whom, or pointing to thefe Difcoveries where we may find them, and Reveal 9 dnecejfary, &c. 53 lanfwer, How mall we know this > May we know it fcy the Effefts of it, in the Lives of thofe, who either have had no other Light, fave that of Nature, as it was with the Fhilofophers of old before Chrift, or who own none other fave that of Nature, as the Deijls and others who rejeded Chriftianity ? Truly if we judge by this Rule, we are fure the Negative will be much confirm'd -, for it is plain that thofe Notions of a GOD, which were intertain'd by the Fhilofophers of old, influenced none of them to glorifie him as GOD. The vulgar Heathens were void of any Refped to the True GOD ^ nay, by the Whole of their Pradice be- wrayed the profoundeft Ignorance, and moft contemptuous Difregard of him. The Fhilofopbers, not one of them excepted, whatever Notions they had of a Deity, and whatever Length fome of them went in Morality, upon other Inducements, yet fhew'd nothing like to that peculiar, high and extenjive Rejpeft to the One true GOD, which we now enquire after. We may bid a Defiance to the Deijls, to fhew us any Thing like it in the Pradice even of a Socrates, a Plato, a Seneca, or any others of them. Their Vertue was plainly built upon another Bottom. It has been judicioufly obferv'd by one of late, That there was little Notice taken of GOD in their Ethicks h and I may add, as little Regard in their Pra&ice. Nor are the Lives of our Deijls, or others fince, any better Proof of the Sufficiency of the natural Notices of GOD ? to beget and fupport a due Veyieration tor him. If the Deijls decline this Trial of the Sufficiency of thofe Difcoveriez . of a GOD, by their Influence upon Prattice, then we muft look at them in themfelves. And here we muft have Recourfe, either to thofe who had no Acquaintance with the Scripture Revelation -, or to thofe who have given us Accounts of GOD amongft our felves ; who tho 5 they own not the Scriptures to be from GOD, yet have had Acceis to them, for the Improvement of their own Notions about GOD, The laft Sort might be caft, as incompetent Witnefles in this Cafe, upon very rele- vant Grounds* But we fhall give our Enemies all that they can defire, even as to the Advantage they may have this Way, that they may fee our Caufe is not wanting in Evidence and Certainty. We begin then with thofe who have been left to the meer Light of Nature, to fpell out the Letters of GOD's Name, from the Works of Creation and Providence, without any Acquaintance with the more plain Scripture Account of GOD. Now what we have to fay as to them,: we ihall comprize in a few Obfervations, LAs 54 Natural Religion inefficient, I. As for the Attainments of the vulgar Heathens, there is no Place for judging of them otherwife than by their PraBice. They have confign'd nothing to Writing, and fo we have no other Way to guefs at their Opinions in Matters of Religion, but either by their Practice, or by afcribing to them the Principles of thofe, who in their refpedive Countries, had the Difpofal of thefe Matters. Which ever Way we confider the Matter, it mud be own'd that the vulgar Heathens were ftiipidly ignorant as to the Truths of Religion. If we make their PraBice the Meafure of judging, which in this Cafe is necefTary, none can hefitate about it. If we make the Principles and Knowledge of their Leaders the Standard, whereby we are to judge of their Attainments, and make a fuitable Abatement, becaufe Scholars muft always be fuppos'd to know lefs than their Mailers, I am fure the Matter will not be much mended, as the enfuing Remarks will in Part clear. I I. As to the Philofophers, if I had Time and Opportunity to prefent in a Body or Syftem, all that has been faid, not by one of them, but by all the beft of them put together, it would put any one that reads, to wonder, That they, " who were fuch S.Char.WolJelefs " Giants, as an excellent Perfon fpeaks, in all Reafonablenefs of " other Kinds of literature, J/jould prove fuch Scripture Belief. " Dwarfs in Divinity, that they might go to " School to get a Lefton from the moft ignorant " of Chriftians that know any Thing at all. Cicero, Lib. I. P. 4. Any one that will but give himfelf the Trouble Qui vero Deos ejfe to perufe their Opinions about GOD, as they lie dixerunt, tanta funt fcattered in their Writings, or even where they InVarietate ac Dif- are propos'd to more Advantage by thofe, who fentione conUituti, ut have colle£led and put them together, will foon eorum molefiumfit an- be convinc'd of how low a Stature their Divinity mimerare Sententias. was, and how juftly the Apoftle Paul faid, that Nam deFiguris Deo- by their Ififdom they hiew not GOD. All their rum&dc Lock atque Knowledge of GOD was no more than plain and Sedibus & Attione grofs Ignorance , of which the beft of them Vita,multadicuyitur, were not ignorant, and .therefore Thales, Solon, &c. Socrates, and many others fpoke either Nothing of GOD at all, or that which was next to Nothing, And it had been well for others, if they had done fo too ;' What they fpoke, not only falling fhort of a fufficient Account 5 but prefenting moft abominable and mif-fhapen Notions aboutGOD , of which we have a large Account in Cicero de Natura Dsorum. III. Be- And Rtiedd neceflkry, &c} 5 5 III. Befides that endlefs Variety amongft different Perfons, irl their Opinions about a Deity, which is no mean Evidence of their DarknefS, even the very fame Perfons, who feem to give the beft Accounts, are wavering and uncertain, fay and unfay, feem pofitive in one Place* and immediately in the very next Sentence feem to be uncertain and fluctuating. Thus it is with them all, and thus it ufually is with Perfons who are but gropping in the Dark, and know not well how to extricate themfelves. IV. They who go furtheft, have never ad- ventured to give any methodical Account. DeNaturaDeorum} They wanted Materials for this $ and therefore Lib. 2. An, inquit y give but dark Hints here and there. Cicero, oblitus es quod Initio who would make one expect fuch an Account, dixerim, facilius m& while he infcribes his Book De Natura Deorum, talibus de Rebus, quo & yet eftablifhes fcarce any Thing -, but fpends non fentirem quam his Time in refuting the Opinion of others, quod fentirem dicers without daring to advance his own. pojfe. V. They who have gone furtheft, are too narrow in their Accounts, they are manifeftly defective in the moS materiaVJhmgs. They are all referv'd about the Number of the Gods. ? Tis *«a«-itn£'beft do own that there is one Supreme • but then there is fcarce any of them pofitive that there are no mo Gods fave one. No not Socrates himfelf, who is fuppos'd to die a Martyr for this Truth, durft own this plainly. And while this is undetermin'd, all Religion is left lcofe and uncertain ; and Mankind cannot know how to diftribute their Regard to the feveral Deities. Hence another Defedt arifes, and that is about the Supereminency of the Divine Excel- lencies. Albeit the Supreme Being may be own'd Superior in Order 5. yet the Inferior Deities being fuppos'd more immediate in their Influence, this will fubftraft from the Supreme Deity much of his Refpe No, by no Means. But there muft be a particular Difcovery of thefe. Things. Welt, de* they afford this ? Nay, fo far are they from explaining themfelves to any Purpofe here, that induftrioufly they keep in dark Generals. The Aivhts ■ 5 6 Natural Religion infufficiem, divine Excellencies, unlefsitbe a few negative ones, they do feldom at- tempt any Explication of: His Providence they dare not attempt any particular Account of. The Extent of it to all Do&rinamde particular A&ions is deny'd by many of their Providentia Rerum Schools, own'd diftindtly by few, if any •, but particularijive Gratia particularly clear'd up by none of them. The a Veteribus (quatenus Lam whereby he rules Men are no where declar'd. ex eorum Libris qui When fome of them are infilled on in their extant , collegi potejt ) Ethicks, the Authority of GOD in them, which is remijfius credi obfer- the only fupreme Ground of Obedience, and that vamus, Herbert de which alone can lay any Foundation for our Veritate, P. 2 7 1 , 2 7 2 . Acceptance in that Obedience at GOD's Hand, is no where taken notice of. The Holinefs of the divine Nature, which is the great Reftraint from Sin, is little notic'd, if not where fome of the more abominable Evils are fpoke of. The Goodnefs of GOD as a Rewarder is not by any of them clear'd up. And yet upon thefe Things the Whole of Religion hangs ^ which by them are either wholly pals d over, or mention'd in Generals, or darken'd by Explications that give no Light to the Generals •, at leaft, and for moft Part are fo far from explaining, that they bbfcure, nay corrupt them by blending pernicious Falfhoods with the moft valuable Truths. VII. The Difcoveries they offer are not for moft Part proven, but meerly aflerted. Notions they are moft of them learn'd from Traditi- on, and they were, it would feem, at a Lofs about Arguments to fupport them. Where the greateft Certainty is required, leaft is found. VIII. Where they do produce Arguments, as they do fometimes for the Being and Providence of GOD in General, they are too dark and nice, both in Matter and Manner, to be of any life to the Generality ofMankind. To have produced particular Inftances for the Juftification of each of thefe Obfervations, would have been too tedious. Any one that would defire to be fatisfy'd about them, may be fully furnifh'd with Inftances, if he will give himfelf the Trouble to perufe Cicero de Natura Deorwn, Diogenes Laertius his Lives of the Philofophers, or Stanley's Lives $ but cfpecialiy the Writings of the feveral Philofophers themielves concern- ing this Subject Nor will this Tafk be very tedious, if he is but directed to. the Places where they treat of GOD ; For they injift not long and Reveafd neceffary, &c. yj long on this SubjeCt, and the better and wifer Sort of them are mod fparing. m When I review thefe Obfervations, which occurr'd by reading the Works of the Heathens, and their Opinions concerning God, I could not but admire the grofs Inadvertency, to give it no worfe Word, of the Deifts, (and more especially of the learn'd Herbert, who was a Man of Learning and Application ) who pretend that the Knowledge of thole general Attributes of GOD, his Great nefs and his Goodnefs vulgarly ex- prefs'd by Opti mus Maximus,axe fufficient : Since it is plain from what has been fail, That this general Knowledge is of no Significancy to influence fuch a peculiar ', highmd extenjjve, praBical Regard to the Deity, as the Notion of Religion neceflarly imports. Of which even Blount was, it feems, aware, when he confefles in his Religio Laid, that there is a Ncceffity that his Articles muft be well explained. 2. It is plain that the Pbilofophers, and confequently the common People, did not under- ftand well the Meaning of thofe Articles, or of thofe general Notions concerning God, at leaft, in any Degree anfwerable to the End we now have in View. I dare fubmit thefe Obfervati©ns as to their Truth to any impartial Perfon, who will be at Pains to try them, upon the granting of a twofold reafonable Demand. 1 . That he will confult either the Authors themfelves, or thofe, who cannot be fufpefted of any Byas, by their being Chritiians, which I hope Deiffs will think juil -, fuch are Cicero 9 Diogenes Laertius, &c. or thofe who have made large Collections, not meerly of their general Sentences concerning God 5 but of their Explica- tions. In which Sort Stanley excells. 2. I require that, in reading the Authors, they do not lay hold on 2 general AJfertion, and fo run away, without confidering the Whole of what the Authors fpeakon that Head. The Reafons why I make thefe Demands, are, Firft, Some Perfons defigning, for one End or other, to illuftrate Points in Chriftiamty with Quotations from Heathen Authors, take up general Exprejjions, which feem congruous with, or may be the fame, which the Scripture ufes, without confidering how far they differ, when they both defcend to a particular Explication of thofe general Words. Again, fome Chrittians, writing, the Lives of Pbilofophers and collecting their Opinions, are milled by Favour to fome particular Perfons, of whom they h^ve con- ceiv'd a vafi Idea, and therefore either fupprefs or wreft what may detract from the Perfon they defign to magnify. M. Dacicr, for In- ftance, has written the Life of Plato : But that Account is the Iffiie H of 5 8 Natural Religion insufficient] of a peculiar Favour for that Philofopher's Notions in general -5 and ft is evidently the Aim of the Writer to reconcile his Sentiments to the Chrijlian Religion. A Work that fome others have attempted before. To this Purpofe Plato's Words are wrefted,and fuch Conft ructions put on them, as can no other Way be juftify'd, but by fuppofing that no material Points of the Chrijlian Religion could be hid from Plato or his Mafter Socrates. And yet after all, Plato's grofs Miftakes, and that in Matters ofthehigheft Import, yea and fuch of them, as are fuppos'd, generally, to lie within theReach of Nature's Light, are fo obvious and difcernible, that the Evidence of the Thing extorts an Acknowledgement. To give but one Inftance, after the Writer has made M. Dacier'j Lift a great Deal ado about Plato's Knowledge of the of Plato, P. 141. Trinity • a Story which hath "been oft told, but never yet proves it is plainly acknowledged, that he fpeaks of the Three Perjons of the Deity as of Three Gods, and Three different Principles, which is, in Plain Terms, to throw down all that was built before, and prove that Plato knew neither the Trinity, nor the One true GOD. Finally, general Sentences occur in thofe Authors, which fecm to import much more Knowledge of GOD, than a further Search into their Writings will allow us to believe they had : For any one will quickly fee, that in thofe general Expreffions, they fpoke as Children that underftand not what they fay, or at leaft, have but a very imperfect Notion of it. And tho' this may feem a fevere Reflection on thefe great Men *, yet I am fure none fhall impartially read them, who will not own it juft. But now, to return to our Subject, this fu§cient Difcovcry of GOD not being found amongft thofe, who were Strangers to the Scriptures and Christianity, let us next proceed to confider thofe, who have had Acccfs to the Scriptures and liv'd fince the Christian Religion obtain'd in the World. And here it mufl: be own'd, that fince that Time, Pbilo- fophers have much improven Natural Theology, and given a far better Account of GOD and demonftrate many of his Attributes from Reafon, that were little known before, to the Confufion of Atheifis. From the . excellent Performances of this Kind, which are many, I defign not to dc'+v^cfdeftract. I am content a due Value be put on them : But ftil! I am for putting them only in their own Place,and afcribing no more to them,"' than is really their due. Wherefore notwithstanding ^hat has been now-readily granted, I think I may confidently offer the few following Remarks on them. f . Wg and Reveal 9 d neceffary, &cJ 59 I. We might juftly refufe them, as no proper Meafure of the Ability of unaj/ijted Reafon, in as much as it cannot be deny'd, that the Light, whereby thofe Difcoveries have been made, was borrowed from the Scriptures : Of which none needs any other Proof, than meerly to confider the vaft Improvement of Knowledge, as to thofe Matters, immediately after the fpreading of Chriftianity, which cannot, with any Shew of Reafonbe ©therwife accounted for, than by owning that this Light was derived from the Scriptures, and the Observation and Writings of Christians, which made even the Heathens afhamed of their former Notions of GOD. But net to infift on this. II. Who have made thofe Improvements of Natural Theology ? Not the Heathens or Deifts. It is little any of them have done this Way. The accurate Syftems of Natural Theology have come from Christian Fhilofophers, who do readily own that the Scripture points them, not only to the Notions o£ GOD they therein deliver, but alfo to many of the Proofs likewife, and that their Reafons, if not thus affifted, would have fail'd them as much, as that of the old Philofophers did them. III. It is worthy our Obfervation, that fuch of the Chrislians, who favour the Deifls moft, fuch as the Socinians and fame others, do give moft lame and defective Accounts cf GOD. They who lean much to Reafon, their Reafon leads them into thofe Miftakes about the Nature and Knowledge of GOD, which tend exceedingly to weaken the practical Influence of the Notion of a GOD. And we have Reafon to believe that the Deifls will be found to join with them, in their grofs Notions of GOD, as ignorant of the free Actions of Men, before they are done, as not fo particularly concerned about them in his Providence, as many fuch like Notions, which fap the Foundations of all practical Regard to GOD. IV. But let the beft ofthefe Syftems be condefcended on, they cannot be allow'd to contain fufficient Difcoveries of GOD : For, it is evident beyond Contradi&icn, that they are neither full enough in explaining what they, in the general own 5 nor, do they extend to fome of thofe Things which are of moft Neceflity and Influence to fupport praclical Religion. They prove a Providence, but cannot pretend to give any fuch Account of it, as can either encourage or diredt to any Dependence on, Truft in, or practical bnprovement of it. And the like might be made appear of other Perfections. Again they cannot pretend to any tolerable Account of the remunerative Bounty, the pardoning H 2 Mercy 6o Natural Religion inefficient, Mercy and Grace of GOD, on which the mole oj Religion, as Things now ftand, intirely hangs. Can they open thefe Things fo far as is necefTary to held up Religion in the World ? They who know what Religion is, and what they have done, or may do, will not fay it. V. In their Proofs of thefe Truths, there muft be own'd a Want of that Evidence, which is requifite to compofc the Mind in thePerfuafion of them, and eftablifh it againfl Obje&ions. Let Scripture Light be laid afide, which removes Objections 5 and let a Man have no more to confirm him of thofe Truths, fave thefe Arguments, the Difficulties daily occurring from obvious, Providences will jumble the Obfcrver fo, that he will find thefe Proofs " fcarce fuffitient to keep him firm in his Affent to the Truths -, and if fo, far lefs will they be able to influence his Pra&ice fuitably againfl: Temp tations to Sin. Now this may arife, not fo much from the real Jfeaknefs of the Arguments, which may be concludent, as from this, that moft of them are rather drawn ab Abfurdo, than from any clear Light about the Nature of the Objedfc known ; and hence there comes nat that Light along, as to Difficulties, which is necefTary to remove them. And tho 5 thefe Arguments filence in Difpute, and clofe the Adverfaries Mouth 5 yet they don't fatisfy the Mind. Moreover, fome, of no mean Confideration, have pre- tended, that many of thefe Demonftrations, even as to fome of the moft confiderable Attributes of GOD, ' are inconcludent : Particularly they have alTerted, That the Unity of GOD was not to be proven by the Light of Nature, nor Jpecial Providence : But not to carry the Matter thus far, it is certain that the Force of thefe Demonftrations muft lie very fecret, that fuch Perfons, who own'd the Truths and bore them good Will - 5 yet could not find it. Much more might be faid on this Head, but I am not willing to in- validate thefe Arguments, or even to fhew all that might, perhaps,not only be faid, but made appear againft them. But whatever there is as to this, it is certain that the Difcoveries of GOD by Nature's Light being fmall, are eafily clouded, by intangling Difficulties arifing from the dark Occurrencies of Providence, and the natural Ifeaknefs and Tlnji ayednefs of our Minds, which are always to be found in Matters fub- lime, and not attended with ttrong Evidence. And Attention in this Cafe will increafe the Darknefs, and force on fuch an Acknowledgment as Szmcnides made to Hiero the Tyrant of Syracufe, That the longer he thought about GOD, the more difficult be found to give any Account of VI. They mi Reveafd neceffary, &C. 1 6 i VI. They muft, whatever be allow'd as to their Validity in them- felves, be own'dof noUfe to the Generality, nay, the far greater Part of Mankind. No Man who knows them and knows the World, Will pretend that the one Half of Mankind is able to comprehend the Force of them. Andfo they are frill in the Dark about GOD •, which quite everts the whole Storic about the Sufficiency of the natural Difcoveries of a Deity. VII. It is plain, That there is no ferving GOD, walking with or worfliipping of him without Thoughts, and fcricus ones too, of him. Now his Nature and Excellencies are Infinite, how then mail we con- ceive of them > Our Darknefs and Weaknefs will not allow us to think of him as he is, and conceive thofe Perfe&icns as they are in him. And to conceive otherwife is dangerous. We may miftake in other Things without Sin^ but to frame wrong, and other Conceptions of GOD and his Excellencies, than the Truth of the Thing requires, is dangerous andfmful ; for it frames an Idol, Now tho' this Difficulty may be eafy to lefs attentive Minds ; yet it will quite confound Per- fons who are in earneft, and underftand what they are doing, in their Approaches to GOD. Nor can ever the Minds of fuch be fatisfy d in our prefent State, otherwife than by GOD's telling us, how we are to con- ceive of him, and authofizing us to do it in a Way of Condefcenfion to our prefent dark and infirm State. VIII. I cannot forbear to notice, as what wants not its own Weight in this Cafe, tho 5 in Q>ndefcenfion we did a little wave Arguments drawn from the pratfical Influence of Truths, that however great the Improvements, as to Notions of Truths, concerning the Nature of the Deity may of late have been $ yet the Effects of thefe Notices in their higheft Improvement, have been far from recommending them, as fufficient to the End we have now in View. This natural Theology has rather made Men more learn d than more pious. Where Scripture Truth lias not been received in its Love and Power , Men have feldoin been bctter'd by their Improvements in yiatural Theology. But we fee in Experience, That they who can prove moft and befl: in thefe Mat- ters, evidence leafl: Regard to the Deity in their Practice. I (hall add one Obfervation more, which at once inrorces the Ar- gument we are upon, againfl: the Sufficiency of natural Religion, and cuts off a pretended Retortion of it, againft the Chriflian Religion h and it is this : The Religion,the Dei[ls plead for, and are oblig'd to maintain, is & Religion that pleads Acceptance upon its own Account, which has 210' &i Natural Religion infufficient? no Provision againft Guilt and Efcapes, as fhall be demonftrate here : after *, a Religion which confequently muft be more perfett, and fo re- quires a more exatf Knowledge of the Deity in Order to its Support.- Whereas, the Chrijlian Religion is What Things {hall we pray to GOD, and praife him for ? How mail we be furnifh'd with fuch Difcoveries of the Nature, Excel- lencies, Works of GOD, and what Things are proper for us, as may be fnfficient to guide us in our Prayers and Praifes, and keep us up in a clofs Attendance on thefe Duties, in the whole Tracf of our Lives, without wearying or fainting? Are we, becaufe we knew not what is good or ill for us, to hold in meer Generals, as the belt of the Philofo- I phers 66 Natural Religion inefficient, phers thought? If fo, will the Mind of Man, for folong a Tra&of. Time, be able to continue in this general Way, without Naufeating? Or, mall we defcend to Particulars} If fo, How fhall Materials befur- nifh'd to us for fuch particular AddreiTes, who know fo little of GODY ■ Works, or our own Wants } ^ Again, Who fhall teach us the Way and Manner of Fraying and Praifing, which will be acceptable to GOD> Shall every one's Fancy be the Rule >* If there be a fix'dRule, which, and where is it > Again, What Security have we from the meer Light of Nature, as to the Succefs and Acceptance of thefe Duties ? It will be to no Advantage to except, That GOD requires of us no more than he has directed us in-, for this is to beg the main ^ueHion: Were it once grant- ed, That no more is required than what Nature's Lig&tdire&s to, there might be fome Countenance for this Plea, That what it gives no Dire&i* ons in, mil not be infifted upon by GOD; but this is plainly refus'd, and fo the Difficulties remain. Nor is it to more Advantage to pretend, That the Sub fiance being agreed to, GOD will yiot injift upon Circumstances ofWorfinp : For, the Difficulties objeded refpeft not meerly the Circum- fiances, but the very fubftantial Parts of thefe Duties, As to what may be pretended of the Influence of the Hopes of eternal Life, toward th« keeping up Men in an Attendance on Duties, as to the particular Manner of the Performance of which, and the Grounds of Acceptance, they are entirely in the Dark: This Plea fhall be fully confider'd after* wards. And as it is obvious, That no general Suppofal of Benefit can for any long Trad of Time keep Men fteady in the Performance of Adtions, about the Nature and Acceptance of which they are in Doubt ; fo, it fhall be made appear there is no Ground from the meer Light of Nature for znyfuch Hope of future Felicity, as can relieve in this Cafe. 5. The plain Confeifionofthe more thoughtful, Hornbeck de Con- wife and difcerning of the HeathenWorld plainly * toerjione Gentilium, proves this; The Followers of the fanfd Confucius Lib. $. Cap. 6. P. 47. in China, tho 5 they own that there is onefupreme- GOD; yet profefs themfelves ignorant of the- Way he is to be worjlnpped, and therefore think it fafer to abftain from Worjbipphig, than err in the Afignation of improper Honour to him. Plato in his fecond Akibiades, which he inferibes, of Prayer, makes il his Bufinefs to prove, That we know not how to manage Prayer, and there- fore concludes it fafer to abfiain altogether, than err in the Manner. Aid- blades is going to the Temple to pray, Socrates meets him, diflwades* him, and proves his Inability, to inanagttthe Duty,, of which he is at; ' Length, 'and Reveal 9 d neceffary, &c. £7 Length convinced ^ whereupon Socrates concludes, " You fee, fayslie, " That it is not at all fafe for you to go and pray in the Temple — I am " therefore of the Mind, it is much better for you to be filent. " And it is neceffary you fhould wait for fome Perfon to teach you " how you ought to behave your felves, both towards the Gods and " Men. To which Alcibiades faid, And when will that Time come, " Socrates} And whois lie that will inftruct me? With what Plea fu re u fhould I look on him? To which he replies, He will do it who " takes a true Care of you. But methinks as we read in Homer, That " Minerva diifipsted the Mifl: that cover'd Diomedes, and hundred him " from diftinguifhing GOD from Man •, fo it is necefTary, That he " fhould in the firft Place fcatter the Darknefs that covers your Soul, Cl and afterwards give you thefe Remedies that " are necefTary to put you in a Condition of We have the [aim " difcerning Good and Evil ; for at prefent you Account of Socrates^ " know not how to make a Difference. Aid- and Xenophon, of " biades fays, I think I muft defer my Sacri- which fee Stanley 6C fice to that Time. Socrates approves ^ You Pag. 75.. f have Reafon, fays he, it is more fafe fo to do, " than run fo great a Risk. The f avid Epicte- Epi&et.Enchirid. " tus was fo much of the fame Mind, that he Cap. 38. " knew no Way but to advife every one to fol- " low the Cuftom of their Country in Worfhip. Upon the fame Account Seneca reje&s all this Seneca Epif. 9?. WorJInp. And memorable is the Confeifion of Jambl. de Vita Py- Jamblicus a Platonick Philofopber, who liv'd in the thag. Cap. 28. fourth Century. " It is not eafy to know what " GOD will be pleas'd with, unlefs we' be either immediately inftruc- " ted by GOD our felves, or taught by fome Perfon whom GOD hath " convers'd with, or arrive at the Knowledge of it by fome divine " Means or other. Thus you fee how much thefe great Men were bemifted in this Matter, and may eafily conclude what the Cafe of the reft of Mankind was. # 4. The very Nature of the Thing feems to plead againft the Suffi- ciency of Reafon in this Point : For it feems plainly to be founded on the cleareft Notions of Nature's Light, that the WorJInp of GOD is to be regulated by the Will and Pleafure of GOD; which if he reveal not, how can we know it ? Kence it was that the Heathens never pretended Reafon, but always Revelation for thek Worfiip, The Go- I 2 verneurs 6$ Natural Religion infufficient, vernours all ©fthem did this- And Plato tells Plato ie Legibus. us, " That Lam concerning divine Matters mufi " be had from the Delphick Oracles. Much more might be faid on this Head, were it needful : But I am apprehenflve this is a Point that the Delfts will not be fond to difpute with us-,: not only becaufe they are no great Friends to thisWorflrip, but becaufe they can fay fo little on this Head, which has any Shew of lleafon : Of which their fam'd Leader Herbert was fufficiently a- ware, when he tells us in his third Article, u That Virtue is the prin- " cipal Part of the JVorfiip of GOD $ whereby he owns, That there is indeed another Part of it, which he dare not name, becaufe he knows pot what to fay about it. CHAP. VI. Proving the Infufficiency of natural Religion, from its De- feftivcnefs u to the Difcovery, wherein Man's Happt* nefs lies* NEXT to the Glory of GOD, the indifyntzkYy fuprcme End of Man, and of the whole Creation, of which I am not now to difcourfe; the Happinefs of Man, is paft all peradventure, his. chief End. Yea, perhaps if we fpeak properly, except as abovefaid, it is his only End. For whatever Man is capable of defigning, is compre- hended under this, being either what doth, or at ieaft, is judg'd to con- tain fomewhat of Happinefs in it, or what is fuppos'd to contribute to that wherein Satisfaction is underftood to confift. Every Thing aMan aims at, is either aim'd at as Good in it felf, or contributing to our Good. The Firil is a Part of our Happinefs 5 the Laft- is not ill pVoper Speech defign'd, but the Good to which it contributes^ and that frill is as before a Part of cur Happinefs. If Religion is therefore any "Way ufe- ful or fufficient, it muft be fo with Refpecl: to this. End. And fince Religion not only claims fome Regard from Man,, but plead^ the Pre- ference and ReveaTd neceffary, Stcl 6$ ference to all other Things, and demands his chief Concern, and his being employed about it as the main Bufinefs of his Life, it tnuft either contribute more toward this End, than any Thing elfe, nay be able to lead Man to this End, otherwife it deferves not that Regard which it claims, and is indeed of little, if any life to Mankind. If then we are able to evince that Natural Religion is not Sufficient to lead Man to that Happinefs, which all Men feek, and is indeed the chief End of Man, there will be no Place left for the Pretence of its Sufficiency, in fo far as it is the Subjecl of this Controverfie, betwixt the Deifs and us. And this we conceive may be made appear many Ways. But in this Chapter we mall confine our felvesto one of them. If Nature's Light is not able to give any tolerable Difcovery of that wherein Man's Happinefs lies, and that it may by him be obtained, .then furely it can never furnifh us with a Religion that is able to conduct him to it. Ti lis cannot with any Shew of Reafon be deny'd. It remains therefore that I make appear what I am now to fubfume, That Nature's Light is not able to dif cover wherein Mans Happinefs lies, and its Attain- ablenefs.. Now this I think is fully made out by the following Con- siderations. I. They who being left to the Conduct of the meer Light of Nature, have fought after that Good wherein Man's Happinefs is to be had, could not come to any Agreement or Confiftency among themfelves. This is a Point of the firft Importance, as being the Hinge whereon the Whole of a Man's Life muft curn y the Spring which muft fet Man a going, and give Life to all his Actions* and to this they muft: all be directed. This, if any other Thing ought to be ea/ily knowable, and if Nature's Light is a fufficicnt Guide, it muft give evident Difcoveries of. But, methinksj here is a great Sign of a Want of this Evidence: Great Men, learn'd Men, wife Vhilofophers and induftrious Searchers^ of Truth have fplitupon this Point, into an endlefs Variety of Opinions $ in fomuch, that Varro pretends to reckon up no lefsthan 288 different Opinions! May I not now ufe the Argument of one of the Deiffs, in a Cafe which he falfly fuppofes to be alike, and thus in his own Words^ argue upon this Point ( only putting in, The Difcoveries of Nature's Light about Happinefs, or Oracles of Reafon,. the Evidence ofthofe Difcoveries in Place of 'the P. 20&. Evidence of the Reafon s-. of the Ghriilian Religion, agaihft which he argues ) If the Difcoveries of it were evident, there could be 7iq longer, any Contention: or Difference about the chief Good-, all Man jo Natural 'Religion insufficient] Men would imbrace the fame and acquiefce in it : No Prejudice would, prevail againft the Certainty offuch a Good. It is every Maris greatest Bufmefs here to labour for his Happinefs, and consequently none would be backward to know it. And, if aU do not agree in Ibid. P. 201. it, thofe Marks of Truth in it are notvifible, which are ncceffary to draw an Affent. But whatever there Is of this, it is a moft certain Argument ofDarknefs, that there is fo great a Difference, where the Searchers are many, it's every one's Intereft to find, and the Bufinefs and Search is ply'd with great Ap- plication. 2. The greatefl: of the Philofophers have been plainly miftaken in it. They efpous'd Opinions in this Matter, which are not capable of any tolerable Defence. -.Solon, the Athenian Law-giver Stanley, P. 26. defin'd them happy, who are competently furnijlid Life of Solon, with outward Things, att honeftly and live tempe- Cap. 9. rately. Socrates held, That there was but one chief Good, which was Knowledge, if we may believe Diogenes LaertiusinhisLife. Arijlotle, if we may take the fame Author's ;Words for it, places it in Vertue, Health and outward Conveniency, which no Doubt was his Opinion, fince he ap- Stanley, P. 5:40. pro v'd Solon's Definition of the chief Good •, and herein he was followed by his numerous School. Pythagoras tells us thaft the Knowledge of the Perfections of the Soul is the chief Good. It is true, he feems, at other Times, to fpeak fomewhat differently ; of which we may fpeak afterwards. Zeno tells us that it lies in living according to Nature. Cloanthes Ibid. P. 462. adds, That according to Nature is according to Vertue. Chryjivpus tells us, That it is to live according to expert Knowledge of Things which happen naturally. It is needlefs to fpend Time in reckoning up innumerable others, who all run the fame Way, placing Happinefs in that which is not able to afford it, as being finite, of fliort Continuance, fickle and uncertain. 'Tis not my Defign to confute thofe feveral Opinions. Tis evident to any one, that they are all confin'd to Time, and upon this very Ac* count, fail of what can make us happy. 5. They who feem to come fbme nearer the Matter, and talk fome- times of Conformity to GOD, its being the chief Good, that it is oitv End to belike GOD, and the like, as Pythagoras Stanley, P. 541. snd fom.e others, but efpecialfy" Plato, who goes further and RevcaYd neccjfary] &d 7? further than any of the reft-, yet cannot juftly be alledged to have made the Difcovery, becaufe Ibid. Pag. 192; we have not any Account of their Opinions Cap. 27. clearly delivered by themfelves, but Hints here and there gathered up from their Writings, which are very far from fatisfying us as to their Mind : Befides they are fo variable, and exprefs themfelves fo differently, in different Places, that it is hard to find their Mind. Nay, I may add, they are induftrioufly and of Defign obfcure. This Alcinous the Platonick Philofopher tells us plainly enough in bis DoBrine of Plato, which is infert at Length in Stanley's Lives, Plato fays, "That be thought the Difcovery of the chief Good was not U ea fy> ana> l f lt were found out, it was notfafe to be declared. And that for this Reafon, he did communicate his Thoughts about it to very few, and thofe of his moft intimate Acquaintance/ Now the plain Meaning of all this, in my Opinion is, That he could not tell wherein Happinefs confifts, or what that is, which is able to afford it : Or, at moft, that tho 5 one Way or other in his Travels, by his Studies or Converfe, he had got fome Notions about it-, yet he did not fufficiently underftand them, and was not able to fatisfy himfelf or others about them, and that therefore, he either intirely fupprefs'd, or would not plainly fpeak out his Thoughts, left the World mould fee his Igno* ranee, and that tho 1 his Words differ 'd, yet in very Deed he knew no more of the Matter than others. For to fay, That, upon Suppofition, his Difcoveries had been fatisfying, as to Truth and Clearnefs, and that he was capable to prove and explain themSftney were not fit to be made known to the World, is to fpeak the'grofieft of Nonfenfe^ for nothing was fo neceffary to be known, and known univerfally, as the chief Good, which every one is oblig'd to feek after. To know this and conceal the Difcovery is the moft malicious and invidious Thing that can bethought of. And rather than charge this on Plato, I think it fafer to charge Ignorance on him. He fpeaks fomewhat liker Truth than others^ while he tells us, That Happhiefs confifts in the Knowledge of the chief Good, that Philofophers, who are fufficiently purify d, are allowed after the Diffolution of their Bodies, to fit down at the Table of the Gods and view the field of Truth •, That to be made like GOD is the chief Good, that to follow GOD is the chief Good. Some fuch other Expreffions we find. But what does all this fay? Does it inform us that Plato underftood our Happinefs to confift in the eternal Enjoyment of GOD ff Some, who are loth to think that Plato mifs'd any Truth of Xmpoxtanc& 7 2 Natural Religion insufficient y Importance which is contain'd in the Scripture, think fo ; But for my Part, I fee no Reafon to confirm me from all this that Plato underftood any Thing tolerably about the Enjoyment of GOD, either in Time or after Time, or that he was fix'd and determined wherein the Happinefs of Man confifts, or that really any fuch State of future Felicity is cer- tainly attainable. All this was only a Heaven of his own framing and Fancy fitted ior Philojophers, for the being of which, he could give no tolerable Arguments. And all this Account fatisfies me no more that Plato underftood wherein Happinefs confifts, than the following does, that he knew the Way of reaching^ it, which I fliall tranferibe rrom the fame Chapter ofAlcinous bis Doctrine of Plato, "Beatitude is a good Habit " of the Genius, and this Similitude to GOD we ft) all obtain^ if we enjoy " convenient Nature in our Manner, Education and Senfe, according to " Law, and chiefly by Reafon and Discipline, and Injlitution of Wifdom, withdrawing our felves as much as is pojjible fro?n humane Affairs, and .. being convcrfant in thefe Things only, which are underftood by Contem- " plation : The Way to prepare, and as it were, to clean fc the Demon that is in us, is to initiate our felves into higher Difciplines, which is done by " Muftck, Arithmetick, Aftronomy and Geometry, not without fome " RefpeH of the Body, by Gymnaftick, whereby it is made more ready for " the ABions both of War and Peace. I pretend not to understand 1 lira here : But this I underftand from him, that one oi Three is certain, either he underftood not himfelf, or had no Mind others fhould under- ftand, or that he was the moft unmeet Man in the World to inftrudl Mankind, about this important Point, and to explain Things about which the World was at a Lois. When Men fpeak at this Rate, we may put what Meaning we pleafe upon-their Words. 4. It is plain that none of them have clearly come to know them- felves, or inform others that Happinefs is not to be had here, that it conjxfts in the eternal Enjoyment of GOD after Time, that this is attainable. Thefe are Things whereabout there is a deep Silence, notfo much as a Word of them, tar lefsany Proof. If ever we were to expeft fuch a Thing, we might look for it from thofe, who have not meerly touch 'd at this Subject by the by, and in dark Hints -, but have difcourfed of moral Ends on fet Purpofe, fuch as Cicero and Seneca. Cicero frequently tells us that he defignd to enrich his native Country with a Tranflation of all that was valuable in the Greek Fhilofophers, lie had perus'd them for tins End, and thus accomplilh'd, he lets himfelf to write of moral Ends, which he does in five B®oks. Here we may expedt foraewhat to the and Reveafd neceffary, &c. 73 the Purpofe : But if we do, we arc difappointed. The firjl Book fets off' Epicurus's Opinion about Happinefs with a great Deal 01 Rbetorich The fecond overthrows it. The third reprefents the Stoicks Opinion. And the fourth confutes it. The fifth reprefents and ailerts the Peri- patetich Opinion, which had been as eafily overthrown as any of them. And this is all you are to expect here, without one Word of GOD the Enjoyment of him, or any Thing of that Kind, which favours of a Life after this. Seneca writes again a Book de Vita Beata confifting of 32 Chapters. Here we may find fomewhat poifibly. And indeed ifonefhould hear him ftate the Queftion, as he does in his fecond Chapter, he would expect fome great Matters from him. " Ght&ramm " quid cptimefatfumjit, ?wn quid ufitatijfimnm : Et quid 7ios in Poffeffwne, " Felicitatis sterna conllituat, 71011 quid vulgo, Veritatis pejjimo Inter- cc preti, probatum fit. Vulgus autem tarn chlamydatos, quam Coronam " voco : What may we not now expect ? But, after this, I affureyou, you are to look for no more Words about Eternity, nor any Thing more, but a jejune Difcourfe in pretty Sentences, about the Stoich Opinion, representing that a Man would be happy, if his Paifions were extinct, and he were perfectly pleas'd with the Condition he is in, be it what it will. Now after this, who can dream that Nature'' 's Light is fujficient to fatisfy here > Is every Man able to difcover that which Hilofo- phers, the greateft of them, after the greateft Application, failFd fo fignally about, that fcarce any of them came near it, none of them reach'd it ? 5. Nor will it appear ftrange, that the Heathen Philofophers of old, fhould be fo much at a Lofs, about future Happinefs, to any one who confiders how difficult, if not impoffible it muft be for any, who rejects Revelation, and betakes himfelf to the meer Light of Nature to arrive at the wifrYd for, and neceffary Aflurance of eternal Felicity^ after this Life, even at this prefent Time, after all the great Improve- ments, which the rational Proojs of a future State have obtain'd, fince Chi flianity prevail'd in the World. If Nature's Light, now under its higheft Improvements, proves unable to afford full AfTurance, and ftill leaves us to fluctuate in Uncertainty about future Happincfs h no wonder they (hould be in the dark, who were Strangers to thefe Im- provements. That the Arguments for a future State, fince Christianity obtain'd, have receiv'd a vaft Improvement from Chrijiian Divines and Philofo- jphers, cannot modeftly be denyU The Performances of Phto and K Cicero, 74 Natural Religion inefficient, Cicero, on this Point, which were the beft among the Ancients, are ? ^ when compared with our late Chriftian Writers, but like the Trifles of a Boy at School, or the rude EfTays of a Novice, in Comparison to the moft elaborate and compleat Performances of the greateft Mafters,, if they bear even the fame Proportion. He who knows not this, knows nothing in thefe Matters. ^ Yea, to that Degree have they improven thofe Arguments, that it is utterly impoffible for any Man, who gives all their Reafons for the Continuance of the Soul after Death, with their Anfwers to the trifling Pretences of the Oppofers of this Conclufion, a fair Hearing and due Confideration^ to acquiefce rationally in the contrary AfTertion 0fAtheiJls2.nl moral DeiRs • or, not to favour, at leaft, this Opinion, as what is highly probable, if not abfolutely certain*. But after all, if we are left to feek AfTurance of this from wtaffiftcd Light of Nature, that certainly GOD has provided for, and will aUually. bellow upon Man, and more efpecially Man who is now a Sinner, future and. eternal Felicity * we will find our felves plung'd amidft inextricable Difficulties, out of which the Light oj Nature will find it very difficult, if not impoffible, to extricate us. 3 Tis one Thing to be perfwaded of the future feparate Subfiftcnce of our Souls after Death, and another to know in what Condition they fhall be ; and yet more to be afliir'd. that after Death our Souls fiaU be pojfefid of eternal Happinefs. It is precifely about this laft Point we are now to fpeak. The Arguments drawn from Nature's Light will fcarce fix us. in the fteady Perfwafion of future and eternal Felicity. There is a great Odds betwixt our Knowledge of future Funifiments, and the Grounds whereby we are led to it, and our Perfuafion of future and eternal Rewards. Upon Enquiry the like Reafons will not be found for both. Our Notices about eternal Rewards, when the Promifes of it contain'd in the Scriptures are fet. afide, will be found liable to many Objections, hardly to be folved by the meer Light of Nature, which do not fo much affect, the Proofs, advanced for future Pumfiments. Befides, the Entrance of Sin, its nni verfal Prevalence in the World and the Confequences following upon it, have fo benighted Man, as to any Knowledge, he otherwife might, liave had' about eternal Happinefs, that now it will Be found a Matter, of the utmoft Difficulty, if not a plain Impoffibility for him to reach Ajfurance of eternal Felicity by the meer Light of Nature, however improven.. The: and ReveaVd neceffary, &c. 7 5 The Pleas drawn from the Uolinejs and Juttice of GOD fay much for -the certain Punifiment, after this Life, of many notorious Offenders, who have wholly efcaped Punifiment here ; efpecially as they are ftrengthned by other collateral Confiderations clearing and enforcing them. But, whether the Pleas for future and eternal Rewards, from the Juftke and Goodnefs of GOD, on the one Hand ; and the Sufferings of Perfons really guilty of Sin, but in Comparifon of others Vertuous, on the other ^ will with equal Firmnefs conclude, That GOD is obliged to, or certainly will Reward their imperfeft Vertue, and compenfate their Sufferings, may, and perhaps not without Reafon, be questioned. That it is congruous, Vertue mould be rewarded, may perhaps eafily begranted. But what that Reward is, which it may from divine Juftke or Bounty claim, it will not be eafy for us to determine, if we have no other Guide than the meer Light of Nature. The Man who perfectly performs his Duty is fecured againft the Fears of Punifiment, and lias Reafon to reft fully affur'd of GOD's Acceptance and Approbation of what is every Way agreeable to his WiU. He has a perfect, inward Calm in his own Ccnfcience, is difturbed with no Challenges, and has the Satisfaction and inward Complacency, refill ting from his having acquit himfelf according to his Duty : Hk Confcience allures him he has done nothing to provoke GOD to withdraw Favours already given,- or to withhold further Favours. And tho 5 he cannot eaiily fee Reafon to think GOD oblig'd, either to continue what he freely gave, or accumulate further Effe&s of Bounty upon him, or to protract his Happinefs to Eternity ; yet he has the SatisfadKon of knowing, that he hath not render'd himfelf unworthy of any Favour. This Reward is the neceffary and unavoidable Confequence oiperfeft Obedience. But this comes net up to the Point. That which the Light of Nature mud aflure us of, is, That vertuous Men, on Account of their Vertue, viay claim and cxpetf, befdes this, a further Reward, and that of no lefs Confequence, than eternal Felicity. Now if I miftake it not, when the Promife of GOD, which cannot be known without Revelation, is laid afide, the meer Light of Nature will find it difficult to fix upon folid Grounds, for any Afliirance as to this. Many thorny Difficulties muft begotthrough. "Not a few perplexing Queftions muft be folv'd. If it is faid, That the Juftke of GOD neceffarly obliges him, befides that Reward necefTarly resulting from perfeft Obedience, of which above, K 2 further j'6 Natural Religion insufficient, further to recompence, even the mod exad and perfect Performance of our Duty, antecedently to any Promi r e given to that Effect with future and eternal Felicity y it may be enquired, How it (hall be made appear that Verive; fuppofe it as perfect as you will, can be faid to merit, and to merit fo great a Reward ? May not GOD, without Injuftice, turn to Nothing an innocent Creature > See the Excellency Sure I am, no mean nor incompetent Judges have of Theology, &c. by thought fo. Where is the Injuftice of removing T. H. R. Boil E. or taking away what he freely gave, and promifed P. 2?, 26, 27, &c. not to continue ? Is it modeft or fafe for us, and Confid, about the without the moft convincing Evidences of the Recon.ofReafonand Inconfiflency of the Thing, to limit the Powers/ Rel byT. E. P. 21. GOD, or put a Cannot on the Almighty > And 22. does not the very Pojibility of the Annihilation of an innocent Creature, in a Confiftency with Jullice, tho' GOD, for other Reafons, mould never think fit to do it, intirely enervate this Plea > If GOD without 'Injustice may takeaway the Being of an innocent Creature, how is it poifibleto evince, That, in Juflice, he muft reward it with eternal Happi)iefs ? Again, if we may, for our Vertue, claim eternal Felicity, as due in Juflice, may it not be enquir'd what Exercife of Vertue, for how long a Time con- tinue!, is fufficient to give us this Title to eternal Rewards ? If the Bounty and Goodnefs of GOD is infilled on, as the Ground of this Claim, the Plea from Jujlice feems deferted. And here again it may be' enquir'd whether the Goodnefs of GOD is neceffiary in its Egrefs > Whether the Bounty of GOD ought not to be underftood, to relpedt thofe Things, which are abfolutely at the Giver's Plcafure to grant or withhold > Whether, in fuch Matters, we can be affined, that Bounty will give us this or that, which yet we want, is not in Juflke due, nor fecured to us by any Promife } Further it may be enquired how far. muft Goodnefs extend itfelfas to Rewards? Is it not fuppofable, that^ it may flop ihort of eternal Felicity, and think a lejs Reward fufficient ? Of fo great Weight have thefe, and the like Difficulties appeared to not a few, and thofe not of the more ftupid Sort of Man- kind, that they have not doubted to affiert boldly, That even innocent Man, without Revelation and apofitive Promife, could never be aflur'd o{ eternal Rewards, And how the Light of Nature cm difingage us from, thefe Difficulties, were Man perfectly innocent, I do not well iinderfiand. But, and Revealed neceffary, &c. 77 But whatever there is of this, t\\c Entrance of Sin and the Confide- ration of Man's Cafe as involv'd in Guilt , has caft us upon new and yet greater Difficulties. From this prefent Condition, wherein we find all Mankind without Exception involv'd, a whole Shoal of Diffi- culties emerge, never, I am afraid, to be remoy'd by unajjifted Reafon. Now, it iruy be enquired, What Obedience is it that can entitle us to eternal Felicity ? If none, fave that which is perfect will ferve, who Ihall be the better for this Reward ? Who can pretend to this perfecl or Jjnlefs Obedience} If imperfect Obedience may, How fhall we be fureof this ? How (hall he who deferves PuniJIment claim, demand and ex- pect Reward, a great Reward, yea, the greatest Reward, eternal Happu Tiefs > If the Goo dnefs of GOD is pleaded, and it is faid, That tho' we cannot expect injirici Juftice to have cur imperfect Obedience rewarded ^ yet we may hope it from the Bounty of GOD^ befide, what was above mov'd againft this in a more plaufible Cafe, when we were fpeaking of innocent Man, it may be further enquir'd, Whether, tho 3 infinite Bounty might deal thus gracioufly with Man, if he were prefectly Righteous, it may not yec withhold its Favours, or at leaft, flop ihort of eternal Fe~* licity with the beft among Sinners > Again, What Degree of Imper- fection is it that will prejudge this Claim ? What may confift: with it > Who is Good in that Senfe, which is neceffary to qualify for this Ex- pectation? Is there any fuch Perfon exiftent ? What Way ihall we be fure of this > Is it to be mealur'd by outward Actions only, or are inward Pri?iciples and Aims to come in Confideration } Who can know thefe fave GOD } If it be faid, We can know our felves to be fuch : I anfwer, How {hall we maintain any Confidence of future, nay eternal Rewards, while Confcience tells us, we deferve PuniJIment ? What if by the yneer Light of Nature we can never be affur'd of ' Forgivenefs ? How {hall, we then by it be fure of eternal Rewards ? If we are not rewarded here, how can we know but that it has been for our Si?ts that good Things have been withheld from us> May not this be prefum'd the Confequence of our known Sins, or more covert Evils, which Self-love has made us over- look ? If we fuffer, yet do we fuffer more than our Sins deferve, or evenfo much > If we think fo, will we be fuftaind Judges competent of the Quality of Offences, and their Demerit which are done againft GOD, efpccially when we are the Actors ? To whom does it belong to judge } If ye meet with fome Part, for ye can never prove it is all of the Demerit or deferved Punifhmcnt of yom Sin here, will this con- clude that ye Ihall be exeem'd from fuferivg what further GOD may 3D 7*5 Natural Religion mjufficitnt, in jfuftice think due to them and you on their Account hereafter ? What Security have ye that ye ihall efcape with what is inflicted en you here? And not only fa, but inftead of meeting with what ye further deferve, obtain Rewards which ye dare fcarce fay ye deferve? If GOD fpare at prefent a noted fender, who cannot without Violence toReafon befuppos'd a Subject meet for Pardon or tor a Reward, and re- ferve the whole Punifhment due to his Crimes, to the other World ; but in the mean while, fees meet to inflict prefent PuniJ/ment on thee, tho' lefs criminal, perhaps to convince the World, that even leifer Offenders fhall not efcape y if, I fay, he deal thus, Is there no Way for clearing his Juftice, but by collating eternal Happinefs en thee? Why, If he inflict what further Punifhment is due to thee, in exacl: Propor- tion to thy lefs atrocious Crimes j and punifh the other with Evils proportion'd to his more atrocious Crimes, and make him up by the Severity of the Stroke for the Delay of the PuniJIment -, if, I fay, thus he do, I challenge any Man to tell me where the Injuftice lies ? And may not the like be faid as to any other vertuous Perfon 9 or whom thou fuppofes fuch who meets with Sufferings > Nor do lefs perplexing Difficulties attend thofe other Pleas for fu- ture Happinefs to Man, atleaft, in his prefent Condition •, which are drawn from GOD's creating us capable of future Happinefs, implanting Defires, and giving us Gufts of it : All which would be given in vain, If there was no Happinefs defign'd for Man after Time. But how by this we can be fecur'd of eternal Happinefs, I do not well fee. Nor do I underfhnd how the Difficulties which may be mov'd againft this, can be refolv'd. It may be enquir'd, Whether this Dejire of Happinefs, faid to be implanted in our Natures, is really any Thing diftindt from that natural Tendency of the Creature, to its own Perfecti- on and Prefervation, which belongs to the Being of every Creature, with fuch Difference as to Degrees and the Manner, as their refpe&ive Natures require > It it is no more than this, it muft be allow'd effen- tial to every rational Creature : And if every rational Creature has an ejfential Attribute, which infers an Obligation on GOD to provide for it eternal Happinefs, and put it in Pofleffion of this Felicity, if no Fault interveen,doth it not thence neceffarly follow,That GOD cannot x)ottib\y y without Injuftice, turn to Nothing any innocent rational Creature -, nay, nor create any one, which it's poflible for him again to annihilate with- out Injuftice ? For if we mould fuppofe it poffible for GOD to do fb, ind thus without Jnjuftkc fruftrate this Defire, where is the Force of the 'and ReveaFd necejfary, Sccl 79* the Argument ) And it is not a little bold to limit GOD thus ? I need net enter into the Debate, Whether there is any fiippofable Cafe, wherein infinite Wifdom may think it fit to dofo > ThatDifpute is a little too nice : For on the one Hand, it will be hard for us to deter- mine it positively, that infinite Wifdom mud in any Cafe we can fup* pofe, think it fit to deftroy or turn to Nothing an innocent Creature ^ and on the other Hand, it is no lefs rafh to affert, That our not know- ing any Cafe, proves that really there is none finch known to the only wife GOD. Befides, if we allow it only poflible, in a Confiftency with Jufiice and Veracity for GOD to do it, I am afraid the Argument has loft its Force. Further, it may be enquir'd, Whether the rational Creature can in Duty defire an eternal Continuation in Being, other- wife than with the decpefi SubmiJJion to the Sovereign Pleafiure of GOD, where he has given no pofitive Vromifie ? If SubmiJJion belongs to it, all Certainty evanifhes, and we muft look elfewhere for Ajfiurance of eter- nal Happinefs. A Defire of it, if GOD fee meet to give it, can never prove that certainly he will give it. If it is faid, That the Creature without Submijfion or Fault may infift upon and claim eternal Happi- vefs h I do not fee how this can be proven. But again, Do not thefie Defires refpeel: the whole Man confifihtg of Soul and Body > Doth not Death difTolve the Man > Are not thefe Defires apparently fruftrate >' How will the Light of Nature certainly infer from thofie Defires, Gujls, See. That the whole Man fhall have eternal Felicity, while we fee the Man daily deftroy'd by Death > Can this be undeiftood without Revelation ? Does the Light of Nature teach us that there will be a RefurreBion> I grant without the Suppofal of a future Exigence, we cannot eafily underftand what End there was worthy of GOD for making fuch a noble Creature as Man : But while we fee Man,- on the other Hand, daily deftroy'd by Death, and know nothing o£ the Refurreftion of the Body, which is the Cafe of all thofe who reject Revelation, we fhall not know what to conclude, but muft be tofs'd in our own Minds, and be at a Lofs how to reconcile thofe feeming In- confiftencies, which gave a great Man Occaffon to obferve, " Tha& " there can be no Reconciliation of the DoBrine of u future Rewards and Punifiments, to be rights* Dr. Owen on Heb y. " 'oujly adminiflred upon a Suppofition of the fepa- 6. v. I, 2, Vol, g,» u rate, everlajllng Subfifle?ice of the Soul only. Pag, 21 . And foT Proof ot this, he infifts on feveal weigh-? ty Goniideraticfls, which I- cannot tranferibe. Eu* g Natural Religion inefficient? But mould we give up all this > will this Dejire of Happineft prove that GOD defign'dit for Man, whether he carried himfelf well or not ? If it prove not that Jm/wZ Man may be happy, or that eternal Happinefs isdeflgn'd for Man, who is now a Sinner, what are we the better for it > Are we not all in more or lefs guilty? What will it help us, that we were originally defign'd for and made capable of future Felicity, if we are now under an Incapacity of obtaining it? Do we not find that we have fallen fhort of perfeft Obedience } And can thofe Defire* allure us that GOD will pardon, yea, reward us, and that with the great eft Blef- Jing which innocent Man was capable of ? Moreover, before we end this Difcourfc, I hope to make it appear, That by the meer Light of Nature no Man can afliiredly know that Sin flail be pardon' d ; and if fo, it's vain to pretend, That we can be affur'd of eternal Felicity in our prefent Condition. They who have finn'd lefs and fuffer'd more in this Life, {hall not be fo feverly puninYd m that which is to come, as they who have finn'd more grievoufly and efcap'd without Punifhment here, this Reafon affures us of: But it can fcarce afford us fo much as a colourable Plea for eternal Rewards, to any Vertue ftain'd with the leatf Sin. The Scriptures make Mention of a Happinefs promis'd to in- nocent Man upon per fed: Obedience -, and of Salvation to guilty Man up- on Faith in JESUS CHRIST. Befide thefe Two I know no third Sort. As to the Laft, the Light of Nature is entirely filent, as we fhall fee afterwards. "Whether it can alone prove the Firft is a Quefti- on : But that Man in his prefent Condition cannot be the better for it, is out of Queftion. 6. Were it granted that .thefe Arguments are concludent, yet the Matter would be very little mended : For it is certain, That thefe Arguments are too thin to be difcern'd by the dim Eyes of the Gene- rality, even tho' they had Tutors who would be at Pains to Inftrudt them. Yea, I fear that they rather beget Sufpicions than firm Per- fwafipns in the Minds of Philofophers. They are of that Sort, which rather filence than fatisfie. Arguments ab Abfurdo rather force the Mind to affent, than determine it chearfully to acquiefce in the Truth as difcovered. Other Demonftrations carry alongft with them a Di£ covery of the Nature of the Thing, which fatisfiesit in fomeMeafure. Hence they have a Force, not only to engage, but to keep the Soul fteady in its Adherence to Truth h but thefe oblige to implidte Belief as it were, and therefore the Mind eafily wavers and lofes View of Truths and is no longer firm, than it's fore'd to be fo, by a prefent View of the tnd Reveafd necejjary, &c£ 8 i the Argument. If learn'd Men were always obfervant of their own Minds, and as ingenuous as the Auditor is in Cicero, in his Acknow- ledgment about the Force of Plato's Arguments for the Immortality of the Soul, they would make Cicero Tuf Queft* fome fuch Acknowledgment as he does. After Lib, i. he has told, That he has read oftner than once Plato's Arguments for the Immortality of the Soul, which Cicero had re- commended in the foregoing Difcourfe as the beft that were to be exped* cd,headds, " Sed nefcio quomodo, dum lego ajfentior: cumpofui Librum,& " mecum ipfe de Immortalitate Animorum ccepi cogitare, AJfartio omnisilla " elabitur. In like manner might others fay, When I pore uponthofe Arguments, I aflent : But when I begin to look on the Matter, I find there arifes not fuch a Light from them, as is able to keep the Mind fteady in its Affent. More efpecially will it be found fo, if we look not only to the Matter, but to the Difficulties which offer about it. Yet this Steadinefs is of abfolute Ncceffi ty in this Cafe, fince a Refpect to ihi&muft befuppos'd always prevalent, in Order to influence to a fteady Purfuit. The learned Sir Matt. Hale obferves,That, " It is very true, t* that partly by an univerfal Tradition, deriv'd probably from the " common Parent of Mankind, partly by fome Glimmerings ofnatu- " ral Light in the natural Confciences, in fome, atleaft, oftheHea- " then, there feem'd to be fome common Perfwafion of a future State " of Rewards and Puniihments. But firft it was weak and dim, and u was even in many of the wifeft of them overborn •, fo that it was * c rather a Sufpicion, or at moft, a weak and faint Perfwafion, than a " ftrongand firmGonvidlion: And hence it became very unoperative " and ineffeaual to the moft of th«*n, when they had greatell * need of it ; namely, upon imminent or incumbent temporal Evils " of great Preflure. But, where the Impreffion was firmeft among u them, yet ftill they were in the Dark what it was. 7 It is further to beconfidered, That it is not the general Perfwafion that there is a State of Herb, de Ver. P. 5$. future Happinefs and Mifery which can avail -, but : there muft be a Difcovery of that Happinefs in its Nature, or where- in it confifts 5 its Excellency and Suitablenefs to engage Man to look on it as his chief Good, purfue it as fuch, perfevere in the Purfuit over all Oppofition, and forego other Things, which he fees and knows the prefent Pleafure and Advantage of for it. Now fuch a View the Light t>f Nature can never rationally be pretended able to give: If it is, let the Pretender fliew w where, and by whom fuch an Account has bee» L given %£ Natural Religion infufficient, given and verifi'd •, or let him do it himfelf. And if this is not done\ . as it never has, and I fear not to. fay, never can be done y it would not mend the Matter, tho' we fliould forego all that has been above- faid, as was above infmuated, which yet we fee no NecefEty of 8. I might here tell how faintly the DeiBs ufe to fpeak upon this Head. Tho' upon Occafion, they can be pojitive^, yet at other Times they fpeak very modeftly about the Being of a future State of Happi?tefs t and tell us, " That Rewards and Puniflimcnt hereafter, tho c the No- " tion of them has not been univerfally received, Orac.ofReafP.2ou u the Heathens difagreeing about the Doftrine " of the Immortality of the Soul, may yet be Concerns and Pleafures of GOD to our own* And no Acl: of Obedience to him, can, without grofs Ignorance of his Nature, and Unacquaintedncfs with the Extent of his Knowledge, be prefum'd acceptable, which flows not from fuch a Principle of Self- denial, as fixedly prefer the Concerns of GOD's Glory to all otheg Things. Again, what Duty have we more need of, than that which is employ'd in forgiving Enemies, nay in loving them ? We have fre- quent Occafions for it. If we are not acquaint that this is Duty, we muft frequently run into the oppofite Sin. But where is this taught among the Heathens ? Further, where, fhall we find a Directory as to the inward Frame and Aftings of our Minds, guiding us how to regulate our Thoughts, our Defigns? Some Notice is taken of the outward. Behaviour ^ but little of that which is the Spring of it. Where is there a Rule for the Direction of our Thoughts, as to Objetfs, about which, they fhould be employ'd, or as to the Manner, wherein they are to be eonverfant about them* > Thefe Things are of great Importance, and yet by very far out of the Ken of uninligbtned Nature. Divine and. fpiritual Things were little known y and lefs thought of by Vhilofophers.. 2; As this Syfteme would be defettive as to particular Duties, of the ■higheft Importance • fb it would be quite defective as to the Grounds of thofe^utiea which ar£ enioin'd- It is. not enough to recommend Duty,. that 86 Natural Religion inefficient, that it is ufcfiil to us, or the Societies we live in. When we a£t only on fuch Grounds, we fliew fome Regard to our felvcs and the Societies whereof we are Members 5 but none to GOD. Where are thefe clear'd to be the Laws of GOD ? Who is he that prefles Obedience upon the Confidences of Men, from the Confideration of GOD's Authority ftampfe upon thefe Laws he prefcribes > And yet without this, you may call it what you will : Obedience you cannot call it. Reafonablenefs of It is well obferved by Mr. Lock, " Thofe juft Christianity, P. 278. " Meafures of Right and Wrong, which Neceility " had any where introduc'd, the Civil Laws r can any tolerable Apology be made for hin. Herein he was feconded andReveOrfdneceffary^ &cJ gy fecondedbyBywfKj, Cato, Caffus, Seneca and others innumerable. Many of them praftis'd it, others* pplauded of their Sentiments in this Matter. You may find a large Account in Mr. DodweVs Apology for the Pbilofophical Performances of Cicero prefix'd to Mr. Parker s Traf- lation of his Book de Finilus. And you may find the Delfts juftifying . this in the Preface to the Oracles of Re a f on, wherein Blount's killing of himfelf is juftify'd. Of the fame Mind was Seneca; who exprefly advifes the Practice of it. Seneca de Tra 9 We Ihould here find cuftomary Swearing commended, Lib. 3. Gap. 1 5. if not by their Precepts, yet by the Examples of the befl Moralifts, Plato, Socrates and Seneca. In whom numerous In- fiances of Oaths by Jupiter, Hercules and by Beafts do occur. In the the fame Way we fliould find unnatural Luft recommended. Ariftotle pra£tis : *d it. And Socrates Diog.Laert. Vita is fully bely'd, if he lovM not the fame Vice. Arift. Lib.5.P .3 2 3. Whence elfe could Socratici Cin&di come to be a Proverb injfuvenaVs Days, Pride and Self eft eem were among their Vertues. Which gives me Occafion to obferve, That this one Thing overturned their whole Morality. Ept3etus, one of thebeft of all their Moralifts, tells us, " That jEpzff.Ench.Cap.27. " the Conftitution and Image of a Philofopher is " to expert Good, as well as fear Evil only from himfelf. Seneca urgeth this every where, " Sapiens tain aquo Animo " omnia apud r alios videt, contemnitque, quam Senec. Epift. 7?. u Jupiter: Ethocfe magis fujphit, quod Jupiter Epift. $$. t few Duties can be faid to be. And if they were of the lafl Sort, any Perfon of a toler- able Capacity would be able to demonftrate them upon Attention* Now how far it is otherwife in this Cafe, who fees not ? Upon the Whole I muft conclude, That Nature's* Light is not Suffici- ent to give us fitch a Law or Rule as may be afure Guide of thofe who defire to go right, fo that they need not lofe their Way, or miftake their Duty, if they have a Mind to know it, nor be uncertain whe-. ther they have done it. It will not relieve the Deifls to pretend, That fome of the Excepti- ons above- mentioned, may be retorted upon Cbrifliam, and improven againft the Scriptures: For Nothing but Ignorance of the true State of the Queftion can give Countenance to this Pretence. The Scriptures are a Rule provided by Sovereign Grace for fatten Man,^ and by Infinite Wifdom are adjufted to GOD's great Defign of recovering Mrin to the Praifeof his cton Grace, in fuch a Way as may Jlain the Pride of all Glory* They zte fufjicient as an outward Mean, and do effectually con- duct Man to that Happinefs defign'd for him, under the Influence of the *$fling Grace provided for him, and in the Ufe of the Means of GOD's Appointment. They provide a Relief againft any unavoidable DefeBs in his Obedience, and dired to the proper Grounds of his Acceptance in it: But Men, who pretend Nature's Light is able to guide to Happinefs , are oblig'd to inftruft that it affords ma Rule of Duty $ which of itfel£ without the Help of any Supernatural AJfiftance, either as to outward Means 54 Natural Religion infufficieni, Means or inpard Influences, may be able to lead Man to the Obediencs requir'd* and this Obedience mud be fuch, as anfwers our original Obli- gation, and upon Account of its own Worth, is able to fupport, not only a Hope of Acceptance, but of future, nay eternal Rewards. For fuch as are left to Nature's Light, can neither pretend to any fuch outward Means, nor inward Affifiance,xm any GichRelief againft Defedls in Know- ledge or Pra&ice, as the Scriptures do fkrnifh us with . Nature's Light lays no other Foundation for Hopes of Acceptance or Reward fave only the Worth or Perfeftion of the Obedience it J elf. And this, if it is duly confidered, not only repels the pretended Retortion, hut gives additional Force to the foregoing Argument. CHAP. VIII. "Proving the Insufficiency of natural Religion from its Dc* fefts as to fujficient Motives for enforcing Obedience. IT is warmly difputed in the Schools, Whether Rewards zndTunifi- ments be not fo much of the Ejfence of a Law, and fo included in its Notion, that Nothing can properly be ftil'd Law which wants them? I defign not to make my felf a Party in thofe Difputes. But this much is certain, That Laws and Government are Relatives-, they mutually infer and remove each other. There is no Government properly lb calVd, that wants Laws, or fomewhatthat is the Meafure and Stan- dard of its Adminiftration. And there are no Laws where there is no Authority and Government to enjoin them. Whence this plainly refults* That Obedience, if it does no more, yet it certainly intitles to the Pro- teSion of the Government. And Difobedience, not only denudes of any Title to that, but lays open to fuch further Severities, as the Govern- tnent (hall have Power to execute and fee meet to ufe for its own Pre* fervation, againft Violators of its Conftitutions. But further, to wave this Difpute quite, the Nature of Man which proceeds not to Ac- ftion fave upon Knowledge, makes this much certain, ^hat whatever he may be fuppos'd obliged to in ftrift Duty, yet really ia Faft, he ufei andReveaTd neceffary, 8cc, 9 j ufcs to pay any great Regard to Laws which are not enforced by Mo- tiv&ot Inducements, that may be fuppos'd to work with him, as con- taining Difcoveries oifucb Advantages attending Obedience, and Difai- vantages following Difobedience, as may powerfully fway him to con- fult his Duty as well as Inter eft, by yielding Obedience. If then natu- ral Religion is found unable to difcover thofe Things which ordinarly prevail with Man to obey, and carry him over anypbftru&ions which lie in the Way, it can never be fuppos'd fufficient to lead Man to Happinefs-. For Man is not to be driven but led 5 he is not to be led blind-folded, but upon rational Views of Duty and lntereft. That na* tural Religion is in this Refpeft exceedingly Defective, is the Defign of this Difcourfe to demonftrate. All thofe Motives, which ufually have any Influences, may, I think, be brought^ under the following Heads. Iv A full View of 'the Authority of the Lawgiver and his Laws. And 2. A VrofpeQ of prefent Benefit by Obedience. .3.. AProfpeS ofjuture Rewards for it. 4. Fear of PuniJIment in Cafe of Dif obedience. And ?. Examples. Now, as I know no Motive which may not eafily without Stretch be refolved into one of thofe, fo, if I make it appear that Nature's Light is lame as to each of them, I think I have gone a great Way to dif grove its Sufficiency to Happinefs. Well, let us effay it. 1. The great Inducement to Obedience is a clear Difcovery of the Au- thority of the Lawgiver, and Laws thence refulting. This is not perhaps, properly fpeaking, a Motive, as it is oft ufed: For in very Deed this is the formal Reafon of Obedience: A Regard whereto gives any Acti- on the Denomination of Obedience, and entitles to the Laws Protetfiox, and other Advantages*, yet certain it is, that this mould have the principal Influence, from the Ground juft now laid down, and there- fore we (hall here fpeak of it. It will prevail far with Man to obey the Law of Nature, if Nature's Light clearly difcover how much the Lawgiver deferves that Place •, how well he is qualify'd for it $ how indifputable his Title to the Government is-, and how far he has in* terpofed his Authority, that the Stamp of it is on thefeLaws, to which we are urg'd to be fubjeft, that they bear a plain Congruity to his •fublime Qualifications, that he is- concerned to have them obeyed, x>b- ferves the Intertainrnent they meet with, entertains a Refpedt for the Gbedient, and refents Bif obedience. If we are left in the Dark, as to all t>r moft of thefe, it will exceedingly weaken our Regard to the Law. And that this is plainly the Cafe, is now to be made appear. 1. It -goes a great Way toward the Recommendation of any Law to be fully fa- tisfy'd. 9 6 Natural Religion inefficient, tisfy'd as to the Qualifications of the Framer. But how dark is Na- ture's Light here > It difcovers indeed his Power and Greatnefs : But its Notions of his Wifdom, Juftice, Clemency and Goodnefs arc exceed- ingly darkned, by the feemingly unequal Diftributions of Things here below, the innumerable Miferies, under which the World groans, and other Things of alike Nature j that truly very few, if left meerly to its Conduct, would reach any fuch Difcoveries of thofe glorious Pro- perties, as would influence any confiderable Regard to thofe Laws he is fuppos'd to make. I difpute not now what may be ftri&ly known and demonftrate of GOD, by a Train of fubtile Arguments. For I would not be undcr- ftood fo much as to infinuate the Want of obje&ive Evidences of the Wifdom and Goodnefs of the Deity. Our Queftion refpe&s not fo much thefe, as Man s Power of difcerning them. It is not abfolutely deny'd, that there are many and pregnant Evidences oitbefe Attributes in the Works of Creation and Providence-, our Queftion is only, Whether there is fuch Evidence of thofe Perfections, efpecially in GOD's moral Go- vernment of the World, every where appearing, as may be able efleftu- ally to influence the Practice, and affed the Mind of Man in his pre- lent State, notwithftanding of any Obftrudtions arifing, either from the htrpari Weaknefs of his Faculties, or the Works of GOD from without, which to the darkned Mind of Man may have a contrary Appear- ance? And that which I contend is. That fuch is the State of Things, *° they go in the World, and fo blind are Mens Eyes, that there is not fo near and clear Evidence of thefe Things, in what is difcernible by the moft of Men, as may ftrike ftrongly, affect powerfully, and have a lively Influence to quicken to pra&ife. If our Governour is near, if he is daily converfant with us, if we have daily indifputed Evidences of his Goodnefs, Wifdom, Juftice, Clemency, and other 'Qua- lifications fitting for Government, without any ABions that may feem to be capable of a contrary ConftruBion, or even of a dubious one, this inforces a Regard to his Commands. On the contrary, if he is little known, if his Way of Management is hid from us, if there are Inftan- ces, which however poffibly they may be juft, yet have a contrary Ap- pearance to us, this weakens Regard and confounds quite. And this is plainly the Cafe as to GOD with Men left tQthe meer ConduB of Na- ture's Light, not through any Defeat on GOD'sPart, but through the Darknefs of the Mind of Man in his prefent State h and this is the more confiderable, that we ufe to be more fcnfible of what Evil any is fup- pos'd mi ReveaTd ntcejjary, &c. "97 pos'd to dd us, than of what Goo d we receive from them. Now fince this Obfervation is of Ufe^to prevent Miftakes, I defire it may be carry 'd along through the reft of our Remarks, i. It works power- fully, and ftrongly excites to Obedience, if the Indifputablenefs of the Lawgivers Title, and the Grounds whereon it lean's are clearly .known. Now as to GOD, theGrounds of his Title to the Legislative as well as Executive Power, are the fupereminent Excellency of his Nature, rendring him not only fit, but the only fit Perfon for it ^ his Creation of all Things, and thence refulting, Propriety in the?n as his Creatures, fuch as his Pre- fervation of them in Being, his Providential Care and Infpetfion, and the many Benefits he beftows on them. But we have heard already, how dim the Difcoveries of GOD's friper eminent Excellencies are, which the Light of Nature affords. As to his Creation, it was difputed among the Learn d and quite overlooks by the Vulgar, a- mongfiY thofe who were left to Nature's Light, as Baron Herbert well obferves and clears. As to his clofe Influence in" their Prefervation, it could not be noticed or known, where the other was overlook^. His providential Care and InfpeBion, which perhaps, as to its Power of In- fluencing, would go the greateft Length, if it can be proven by the Light of Nature •, yet cannot certainly, by it be explain d, and truly is fo darkned by many obvious Occurrencies in the external Adminiftra- tion of the World, that paft all peradventure, it can never fuitably affedt Men, who have no other Difcoveries of it, than the Light of Nature affords. As to GOD's Benefits, tho' they are many, yet they did not affed: fo much, becaufe they were convey'd by the Intervention of fuch fecond Caufes as did arreft, inftead of helping forward the fhort fighted Minds of Men, and detain'dthem in Contemplation of the Servant who brought the Favour, whereas they fhould have look'd further, to him who fent it$ fo they fhould have done, tut fo they did not. Again, fome of their moft valuable Benefits, their Vertuet, they deny'd GOD to be the Author of, as we have heard above from Semca, Cicero and >Epi&etus. And finally, fome ofthem were inclin- able to think, That the Benefits were more than countervail^ by the Evils we labour under. Thus were the Minds of Men darkned, and f ) they had continued, if we had been without Revelation. 7. It is of much Force to influence Obedience, if we have a clear and iatisfying Difcovery of his Concernment in thofe Laws h that k, that he who is thus qualify 5 d for, and rightfully poffefs'd of the Government, has made fuch Laws, and ftampM his Authority on them, however great Ideas wc have of his Excellency and Title to give Laws h yet this will N have 98 Natural Religion inefficient y have no Weight, if we are not clearly fatisfy'd that thefeare his Laws. Now how palpably defe&ive Nature's Light is here, has been fully made out in the loft Chapter. 4. It will have no fmall Force, if we had a clear Knowledge, That thefe Laws are in their Matter fully congru- ous to the Qualifications we defire in a Lawgiver, fiich zsWifdom, Goodnefs, Juftice, Clemency, and the like. But as thefe Attributes are either not known or darkly known by the Light of Nature $ fo the Im- prefs of them on the Laws of Nature has not been difcovered, . nor is it difcoverable : For I doubt not but it might eafily be made appear, That the whole Fiame of the Laws of Nature are adapted to the Na- ture of Man as Innocent, and indued with fufficient Power to continue fo, which is not the Cafe with him now. And therefore how to re- concile thefe Laws to the Notions of GOD and Man is a, Speculation, as of the laft Confequence, fo of the greateft Difficulty, which had never been got through, if GOD had not vouchfaf 5 d us another Guide than Nature* s Light. . 5* If the Lawgiver is certainly known to have a great Regard to his Laws, and to take careful Infpedtion of the Obfervation of them -, this will be ftrong Inducement to regard them. But here Nature's Light is no lefs dark, than as to the reft. The whole Face of Things in the World feem to have fo contrary an Afpecl, that we could never fee clearly through this Matter, if without Revelationwc were left to judge of GOD by the meer Light of Nature. The abound- ing of Sin, Profperity of Sinners, Sufferings of the Beft and the like, led fome to deny quite GOD's Providence and Government y others of the better Sort doubted of it, as Claudicm elegantly reprefcnts his owa CafeJti^. 1. contra Rufinum 1 ■'"■' S&pemihi dubiam traxit SenUnti* Mentem, CurarentSuperi Terras, an ullus ineffet Re&or, & incerto fluerentmortalia Cafn. Nam cum difpofti quafijfem F&dera Mundi 9 Tr&fcriptofque Mari Fines, Annifque Meatus, EtLucis, No&ifque Vices : Tunc omnia rebar Co?iJilio firmata Dei — < ., ■ ■ Sedcum Res Hominum tanta Caligine volvi Adfpicerem, Utofqae diu ftorere Nocentes, Ve'xarique Pios: Rurfus labefa&dcadebat Religio Cauff&que Viam non fponte fequebar Alterius 9 vacuo qua currere Semina MotUi md ReveaFd nccejfary, &c. 99 Affrmat magnumque novasper inane Figuras Fortuna, non Arte, Regi : Qua Numina Scnfu Ambiguo vel nulla put at, vel nefcia nyftri. I "know that Claudian got over this by Rufinus his Death, but fuch Providences have not always the like IfTue, and I only adduce his Words as a lively Reprefentation of the Strait. Yea, to fo great a Height came thefe Doubts, that it's to be fear'd many were carry 'd to the worft Side. 'Tis certain the beft of them were fo confounded with thofe Occurrencies, that they could not fpare Refle&ions full of Blafphemy upon Providence. The fam'd Catos laft Words may fcarce be excus'd from this Crime. Finally, it's certain, That there was fo much Darknefs about this Matter, that none of them all pay'd a due Regard to GOD. I fhall now leave this Head, after I have obferv'd one or two Things, and the Firft of them is, That however fome of thefe Truths above- mentiond may poflibly be made out by a Train of fubtile Arguments ; yet fuch Arguments however they may draw an Aflent from a think- ing Man, not only tranfeend the Capacity of the Vulgar, but fail of ■exciting and affecting even the mod Philofophical Heads. For to draw forth our a&ive Powers into A&ion, the Inducements mud Ihine with a Light, that may warm the Mind as it were, not only diiUpating Doubts about the Reality of what is obferved, but alfo fhewing its Ex- cellency. Upon this OccafionI may not imper- tinently apply to the Pbilofophers, what Plautus Le Clerk Parrhofta- •fays of Comic Poets, va, Page $2. Spetfavi ego pridem Comicos ad iflum Modum Sapient er Difla dicer e, at que illis plandier, Cum illos Sapientes Mores monftrabant Populox*, Sedcum hide fuam qui/que ibant diverji Domum, Nullus erat illo Paclo, ttt Mi jujferunt. " I have often feen, that after the Comic Poets have faid good li Things, and that they have been applauded for them, while they " taught good Manners to the People, aflbon as they were got Home, " no Body was the better for their Advice. The other Thing I ob- ferve, is, That any Defedt as to the Knowledge of the Lawgiver is fo much the more confiderable, than any other, that a Regard to the N 2 Lapgiv^ j.oo Natural Religion infufficictt, Lawgiver is that which gives the Formality of Obedience to any Ac*tiorf, v and therefore the lefs Knowledge there is of him, the lefs of Obedi- ence, properly fo called, there will be. Thus far we have cleafd how little Nature's Light can do for inforcing Obedience from the Difcove- ries it makes of the Lawgiver. II. A fecond Head of. Motives to Duty is prefent Advantage. Now.- if Nature's Light is able to prove, That Obedience to the Law of Nature is like to turn to our prefent Advantage, either as to Profit or Pleafure, . this would be of Weight : But it is needlefs to irififtion this Head -, for who fees not, that there is but little to be faid as to many Duties here ? Are they not crofs to prefent Inclinations? And for any Thing Nature's Light can difcover, diametrically oppofite to our. prefent In- Urefi and Honour • I mean according to the Notions generally inter- tain'd of thofe Things in the World ? So it is but little that it can lay upon this Head . How often are we fb ftated, that in Appearance. Nothing Hands in our Way to Pleafure, Honour or Profit, but only the Command} It were eafy to enlarge on this Head^ but fince it will not be readily controverted, I wave it. And indeed it were of no Con- sideration, if prefent Lojfes were othcrwife compenfate by future Ad- vantages. III. I{ Nature's Light can give a full View of future Rewards, thca this will compenfate prefent Difadv ant ages, and be a ftrong Inducement to Obedience. But the Difcovery, if it is of any life, muft be clear and lively, that it may affect and excite, as has been above obferv'd. Well, what can Nature's Light do here ? Very little, as has been.a- bove fully demonftrate, when we difcours'd of the chief End. It re- mains only now that we obferve that Evils and Difadv ant ages difcou- raging from Duty are prefent, fenfible, great, and fo afeli Jlrongly i Wherefore if future Rewards have not fomewhat to ballance thefe, they cannot have much Influence. Now it has been made fumciently evi- dent, That all which Nature's Light has to put in the Ballance, to en- courage the Mind to go on in ^Duty, againft prefent, fenfible, certain and great Difcouragements, is at moft, but a dark, conjectural Difcovery of Rewards, or rather Sufpicion about them after Time, without telling. us what they are, or wherein they do confift. Will this ever prevail with Men to obey ? No, it cannot. The Profpett of future Rewards was not that which prevail'd with the moft moral amongft the Hea* thens of old. Their Knowledge of thefe Things, if they had any, was of little or no Ufe or Influence to them, as to their Excitement to Virtue. IV, Nature's and Reveard neceffary, &cJ rox IY. Natnris Light is no lefs defective as to the Difcovery of Punifl)- nents : For however the Forebodings of guilty Confidences, a dark Tra- dition handed down from Generation to Generation, and fome exem- plary Injtances of divine Severity, have kept fome Impreffionsof Punifi* went on the Minds of many in all Ages f yet it is well known, that thofe Things were ridicul'd by moft of the Philofophers, the Poets Fic- tions made them contemptible, and the daily Inftances of Impunity of Sinners here weakned the Impreffions. Befides, Evils that follow Duty, and Lofies fuftaind,, zrefenjible, preftnt, certain, knomn r and fo affeEt Jlrongly, and therefore are. not to be ballanced by Punifiments, which are not, or rather, at leaf!:, are rarely executed in Time, and where* of there is little diftindt Evidence after Time. For be it granted that the Juttice and Holincfs of GOD render it incredible that fo many TranfgrefTors as efcape unpunifhed here, mould get offfo 5 yet certain it is, That Nature's tight can no Way inform what Punifiments fhzll be infli&ed. V. Nature's Light can never point us to Examples which may have any Influence. There are but few of thofe who wanted Revelation, even of the Philofepbersj who were not tainted with grofs Vices. We have ftrange Stories told of a Socrates •, and yet after all, he was but a forry Example of Vertue. He is frequently by Plato introdue'd Swear- big. He is known to have bafely comply'd with the Way of WcrJIng follow'dby his Country, which was the more impious, that it is to be fuppos'd to be againft the Perfwafion of his Conscience ^ yea we find him with his laft Breath, ordering his Friend to facrifice the Cock he had vow'd to Efculpaius. M. Daciers Apology for him is perfedtly im- pertinent. He is aceus'd of impure Amours with Alcibiades, and of proftituting his Wife's Chaltity for Gain. It is evident that in the Whole of his Ccnduft, he Ihews but little Regard to GOD. Such are the Examples we are to expeft here. We might give full as bad Account of the fam'd Seneca, were it necefTary to infifton this Head, not to mention others, of lefs Confideration. Now to conclude, how fhall we by Nature's Light be prevail'd on to obey, while it gives fo unfatisfying Difcoveries of the Law and Lawgiver/ Can (hew fo little of prefent or future Advantage by Obedience, or Difadvantage by Difobedience? Nor can it offer any. Examples that are worth following. Tis certain that, th* Experience of the World juftifies this Account* JKhat means it, thjt Inftances of any Tiling- like Verm are fo rare, where c 102 Natural Religion inefficient} where Revelation obtains not^ Sure it muft fay on of Two, if not both ^ that either Nature's Light prefents no Inducements fufficient to influence Practice, or that Man is dreadfully corrupt : The Deifts ma/ chufe which, or both, and let them avoid the Confequences if the/ can. It had been eafy to have faid a great Deal more on this Head. The Subjedt would have admitted of confiderable Enlargement^ but this my Defign will not allow. I intend to keep clofs to the Argument, and run out no further than is of Neceffity for clearing the Force of that! And where the Cafe is plain, as I take it to be here, I content my felf with touching at the Heads which clear the Truth under Debate. CHAP. IX. Shewing the Importance of knowing the Origin of Sin to the World. And the Dcfettivenefs of Nature's Light as to this. IT is not more clear that the Sun (nines, than that the whole Worli lies in Wickednefs. The Creation groans under the Weight of this unweildy Load, which lies fo heavy upon it, that it is the Wonder of all who have any right Notions of the Juttice or Holbtefs of GOD, that it has not funk it into Nothing , or exquifte Mifery be- fore now. The Heathens have made bitter Complaints of it. And indeed if their Complaints had been left upon themfelves, and had not been turn'd into Accufations of the Holy GOD, none could have wondred at them, or condemned them. For it is manifeft to any one who will not flop his Ears, put out his Eyes, ftifle his Confcience, for- fwear and abandon his Reafon, that the World is full of Sin. What Nation or Place is free of Idolatries, Blafphemies, the raging of Pride y Revenge, Perjuries, Rapes, Adulteries, Thefts, Robberies, Murders, and other abominable Evils innumerable ? And who fees not, that all thefe art and RtveaTd neceffary, &c. '103 are the Effefts of ftrong, prevailing, univerfal and contagious Corrup- tions and deprav'd Inclinations -, from a Share in which, no Man can juftly pretend himfelf free> And if he fhould, any one who ftridtly obferves his- Way, may eafily implead him, either of grofi Ignorance or Dijingenuity. . To know how Things came to this Pafi with the World, and trace this Evil to its Fountain, is a Bufinefs of great Importance to Religion. Yea, offo much Moment is it, that one can fcarce tell how any Thing like Religion is to be maintain'd in the World, without fome compe- tent Knowledge of it. 1. If this is not known, we can never make any right Eftimate of the Evil of Sin. If Men were by their original Conftitution, without their own Fault, made offo wicked or infirm a Nature, as that either they were inclin'd to it, or unable to refift Temptations, amongft the Throng of which they wereplac'd, it is impoffible for them to look upon Sin as fo deteftable an Evil as realy it is-, or blame themfelves lb much for it, as yet they are bound to do. If it is quite otherwifc, and Man were originally upright, and fell not into this Cafe, but by a Eault juftly chargeable on him, 'tis certain, that quite other Appre- henfions of Sin fhould be maintain'd> Now fuch as Mens Apprehen- sions are about the Evil of Sin, fuch will their Care be to avoid it, pre- vent it, or get it remov'd. And who fees not, that the Whole of Religion is -eafily reducible tothefe Things }- 2. If the Origin of Sin is not underftood, Man can never under- Hand what he is obliged to in Way of Duty. If we derive this Weak- yiefs, Wickednefs and deprav'd Inclination from our firjl Conftitution, we can never look on our felves as oblig'd to fuch an Obedience, as the Retfitude,Holinefs,zn& Purity of the divine Nature, feems to render necef fary. And if we arc uncertain as to this, wefhall never know how far cur Duty extends. And if we know not what is requir'd of us, how can we do it > To fay we are bound to obey as far as we can, is to fpeak Nonfenfe, and what no Way fatisfies the Difficulty : For this leaves us to judge of our own Power, opens a Door to Man to interpret the Law as he pleafes, and charges GOD with fuch Folly in the Frame of the Law, as we dare fcarce charge on any humane Lawgiver. 3. Without theKnowledge of the Origin of Sin, we can never know what Meafures to take, in fubduing our corrupt Inclinations. . If we know not of what Nature they are, how they came to be fo interwoven With our Flame,, audfo much of a Piece with gur felves, wefhall not know ; I04 Natural Religion insufficient^ know where to begin Attempts for Reformation, or if it be practicable t» eradicate them. And yet this mnft be done, otherwife we cannot with any Shew of Reafon project Happinefs. But the Rife of Corruption being hid, we (hall neither know what is to be removd, nor where to begin our Work, nor how far Succefs to Attempts of this Kind may reafonably be hop'd for. And of how deftru&ive Confequcnce this is to all Religion iseafily feen. 4. If the Origin of Sin is not known, we will be at a Lofs what Thoughts to intertain of GOD his Holinefs, Jujlice and Goodnefs, yea and his Wifdom too. If our Natures were originally burdened with thofe corrupt Inclinations fo twifted in with them, as now we find them 5 or if we were fo infirm, as not to be able to refift a Throng of Temptations, among which we were plac'd ; we will fcarce be able to entertain fuch a high Regard for God's Holinefs, Goodnefs and Wjfiom in our Make, or of his Justice in dealing fo by us. And if we fuppofe otherwife, we will ftill be confounded by our Darknefs about any other Way we can poflibly think of, whereby Things were brought to this Pafs, and Mankind .fa univerfally precipitate into fo miferable a Cafe. 5?. If the Origin of Evil is not Tcnown, we fhall never be able to judge what Eftimate GOD will make of Sin : Whether he will look on itas/o evil as to demerite any deep Refentment, or otherwife. 6. Hereon it follows, That the whole State of our Affairs with GOD, will be quite darkned and become unintelligible. We fhall not know whether he {hall Animadvert fo heavily on us for our Sins, as to ruin Us, or fo flightly pafs over them, as not to call us to an Account. If the Latter is fuppos'd, Obedience is mini -, confidering what Man's In- clinations and Temptations are : Who will obey, if no Ruin or Hurt is to be fear'd by Sin ? If the Former is fuppos'd, our Hope is mind. We fhall not know what Value GOD will put on our Obedience, if this is not known ; whether he will not reject it for the finful Defects cleaving to it. >Nor fhall we know whether he will pardon us, or upon what Terms, if we know not what Thoughts he has of Sin. And this we know not, nor can we poffibly underftand, unlefs we know how it came, and came to be fo twifted in with our Natures. Finally, Hereon depends any tolerable Account of the Equity of GOD's Proceedings, at leaft of his Goodnefs in dealing fo with the World, fubjeding it to fuch a Train of Miferies. If any Thing of Sin is chargeable juftly upon Man's Make and /WZ ConJIitution, it will be and Reveal' d necefftry, &c. 105 be much to clear his Juttice, but harder to acquite his Goohefs in plaguing the World To. If otherwife, it will be eafy to juftify GOD; But how then were Men brought to this Cafe? Thus we have fhortly hinted at thofe Grounds that clear the Impor- tance of the Cafe. An Inlargement on them would have made the dulleft underhand, that without fome fatisfying Account of the Origin of Evil, all Religion is left loofe. The judicious will eafily fee it. It now remains that we make appear the Infujjiciency of Nature's Light, To clear this Point, 'tis evident if we confider, 1. That moft of the wife Men of the World have pafs'd over this in Silence, as a Speculation too hard and high. The Effects of it were fo feniible, that they could not but notice them, as the Egyptians did the Overflowing of their Nile. But when they would have trac'd thefe Streams up to their Source, they were forc'd to quit it as an unequal Chace. The Reafon whereof is ingenioufly, as well as folidly given by the judicious Dr. Stillingfleet, " The Reafon " was, fays he, as Corruption increas'd in the Origines Sacra, Lib. " World, fo the Means of Inftrudtion and Know- 9. Cap. 3 . Sett. 8. " ledge decay c d -, and fo as the Ph&nomina grew " greater, the Reafon of them was lefs underftood : The Knowledge " of the Hiftory of the firft Ages of the World, through which they " could alone come to the full Underftanding of the true Caufeof Evil y " infenfibly decaying in the feveral Nations ; infomuch that thofe " who are not at all acquainted with that Hiftory of the World, which " was preferved in facred Records among the Jews, had Nothing " but their own uncertain Conjedlures to go by, and fome Kind of ob- ' c fcure Traditions, which were preferved among them, which, while " they fought for to redifie by their Interpretations, they made them " more obfcure and falfe than they found tljem. 2. Others who would needs appear more learned, but were really left wife, offer'd Accounts, or pretended to fay fomewhat, rather to hid* their own Ignorance, than explain what they fpoke of. So ©bfcure are they, that Nothing can be concluded from what they fay, but that they were ignorant, and yet fo difingenuous and proud that they would not own it. Among this Sort Plato is reckoned, and. with him Pythagoras, who tell us, Ct That the Principle of " Good is Unity, Finite, d to the Bonum honeftum 5 and the • c Bonum vicinum, tho' it be lefs in it felf, often carries it before the " Bonum remotum, which is greater in its own Nature. No Man ever " held that we could appetere Malum qua Malum -, and therefore I will " not grant him a total Lapfe in our Natures from GOD. For we fee " ■ many born with vertuous Inclinations -, and tho' all Men at fome- iCt times err, even the Beft, in their Actions, it only fhews that we "■'were not created to a neceffitated Goodnefs. ; Tis enough to prove no " fatal Lapfe, that many are prov'd, through the Gourfe of their " Lives, more prone to do Good than Evil, and that all Men do Evil * k only for Want of right Reafoning h becaufe the Will neceffarly follows * ' the loft Dictate of the Underftanding. The next and laft whom w& fliall mention, is, the learn d Herbert, whom the reft do but copy after. Thus then he accounts for it 5 " <$hw d ad Ma- DeReligione Gen- " lum Culpa fpetlat, hoc quidemnon aliunde prove- tilium, Cap. 1 3. P. " wire, quern ah Arbitrio illo omnibus infito, Inge- 1 64, " nitoque, quod tatiquam Bonum eximium Deus " Optimus Maximus nobis largitus eft -, ex quo " etiam a Belluls magis quam ipfo Intelleclu diflbiguimur : @hium tamen " adeo ancipitisjit Natura, tit in utramque Partejn Jlecli pojfit, fit ut in " Malum J'&pe propendeat & dilabatur : C&terum per fe eft Beneficium " plane Divinum, ejufque Amplitudinis & Pr&ftanti&, ut citra Mud, mi u quz bom effe pojfemus : . Ecquis enim boni aliquid efficere dicitur, nifi u ' quando in adverjam Partem datur Optio ? Hinc igitur Malum Culpx " accidcre, quod nobilijjima Anima Facultas,bifequiore?nfuafpontePar^ " tern, itullo que cogent e traducatur detorqueaturque, . Thefe three Accounts, in feveral Refpecls, run the fame Way. It were eafy however to fet them by the Ears in fome considerable Par- ticulars, and perhaps, to fhewthe. Inconfiftency of the feveral Authors . with. andReveafd neceffary, &c. 109 with themfelves, on thefe Heads : But this is not my Defign to fpend Time on Things, whereby Truth will not gain much, as, perhaps, they contain the Sum of what Reafon can fay on the Head, fo we fhall now fhew how very far they are from fatisfying in the Cafe. The Subftance of them may be reduced to thofe three Proportions. 1. That Alans Body fways the Soul, to which it is join d, to Things fuitahle to it felf, which are Evil. This Simplicity more than infinu- ates. 2. That as Reafon is the Guide of the Will, which neceffarily follows its laft Di&ate • fo the Will's Liclination to Evil flows from eur not being able to reafon rightly. This the Oracles of Reafon give plainly as a Refponfe in the Words now quoted. 3. The Willis ancipitis Nature, perfe&ly indif event, equally capable of, and fwafd to Evil and Good. This all the three concur in. Its like a nke Ballance which Hands even, but is eafily fway'd to either Side. But now it is eafy to multiply Difficulties againft this Account, and fhew hew it no Way clears, but rather involves the Matter more.. And, 1. I would defire to know whether that inferior Part, the Body, or terreftrial Part of Man, call it which you will, fways to any Thing, not fuited to its original Frame and PerfcBion, or not ? If it aims at nothing, bends or inclines to nothing, but what is perfe&ive ofitfelf^ I defire to know how that can be faulty ? How can this Body be made a Part of a Compofition, wherein it is faulty for it, to aim at whafc is truly perfetfive of its Nature > How can it be criminal for the Soul to aim at enobling and fatisfying the Capacities of that, which is fo nearly united to it felf I How is it confiftent with the Wifdom of GOD, to unite two Beings, the one whereof cannot reach its own Perfe&ion without Hurt to the other ? If it is faid, That it inclines to what contributes not to its own Perfection-, then I defire to know how it came to be fo deprav'd as to have a Tendency to its own Detri- ment ? » How it was confiftent with the Wifdom of GOD to make it fo? How was it confiftent with the Goodnefs of GOD to affociate it, when fb made, with another more noble Being to which it muft prove a Burden h yea, which muft fway to that; which proves the Ruin of the whole. Compofition *? And how can Man be blarn d for doing that, to which his Nature inevitably muft carry him > j For if he is thus com- - landed, '.. his Body>\ earthly Part, or lower Faculties fway to Evil : , in's, mm Yio Natural Religion insufficient] Will is equally inclinable to both 5 and, in this Cafe, how can' the Compofition be otherwife, than deprav'd > For my Part I fee not how it could be otherwife ^ or how GOD can juftly punilh it for being fo, npon the Suppofition laid down. 2. If it be afferted that we are not, by our original Conjlitution, able to reafon rightly, in what concerns our own Duty, as we have heard from the Oracles of Reajon •, then I deflre to know if we are not neceiTI^ tate by our rery Make and Conffitution to err ? If we are to believe, what the fame Oracle utters, that the Will muft follow neceffarly the Understanding*, then I deflre to know, if wc are not neceflState to Sin > If Things are thus and thus, we muft either believe them to be, or believe that this Oracle gives a falfe Refponfe ; then I xlefire to know how GOD could make .us neceffarily Evil > How can he punilh us for it > How can this be reconcifd with the reft of this Doctrine, about the arbitrary State* of Man's Goodiiefs ? I might aik not a few other Queries, but perhaps thefe will fuffice. 3. If the Witt be, in its own Nature, perfectly free and indifferent, then I defire to know, whether there is any Tiring in that Compofiti- on, whereof it is a Part, or to which it is join'd, or any Tning in the Circumftances wherein Man is plac'd, fwaying it to the worft Side > If there is any Thing either in Man's Conftitution or Circumftances, fwaying him wrongs then I defire to know, is there any Thing to ballance them > Wnether there is, or is not any Thing to keep him even > I would defire to know how any Thing came to be in his Conftitution, to fway him wrong ? If there is any Thing to ballance thefe Inducements to Sin, or Inclinations, then Man is perfectly in- different ftill : And about this we mall fpeak anon. If there is a Wil! 7 equally capable o£Good and Evil, and Man has fomewhat in his Con- ftitution or Circumftances, at leaft fwaying him to Evil, then I defire to know, how it was pcifible for him to evite it > If he has nothing determining him more to Evil than to Good, or if any Thing that in- clines to Evil is ballanced, by other Things of no lefs Force, determin- ing and fwaying him to Good, then many Tilings may be enquired : How comes it to pafs, that tho' Man is equally inclinable to Goad or Evil, that all Men almoft choofe Builf Yea I need not put an almofi to it. It is a ftrange Thing to fiipp )fe all Men equally difpos'd toGool or Evil, and yet none choofe the Good, 4. I do not know how this Notion of Mans Liberty, which is eafily granted to be in it fclf, if the Notion of it is rightly ftated, a Perfe&ion^ will md ReveaTd neccffary, &zc. in Will take with confiderate Men, that it confiftsin zperfeft Indiferency to Good or Evil : For if this is a neceflary Perfection of the rational Nature, without which it cannot be call'd Good, as Herbert clearly afTerts, in his Words above quoted - y then I afk, What fhall become of thofe Natures unalterably Good, of which Simplicius talks ? Is it abfurd to fuppofe, that there may be fuch > Are they^if they beliefs perfecT:, becaufe uncapable of that which debafes and depraves them ? Is GOD Good, who has beyond Difpute no fuch Liberty as this } Is an Indiferency to commit Sin or nft to (in, a great Perfection > If it be, is it greater, than not to be capable of finning ? They- may imbrace this Notion of Liberty who will* and fancy themfelves perfect, I fhall not for this reckon them fo. ?. This Account of Man as equally inclined to Good ox Evil, is either an Account of Mans Cafe as he now is, or as at firft made : If Man is now otherwife, to wit, inclined more to Evil than Good, how came he to be fo > This is the Difficulty we defire to be fatisfy'd about. If this be the Cafe he was made in, and ftill continues in, then, I fay, it is utterly falfe, and contradictory to the Ears, Eyes and Confcience of all the World. Who fees not that Man is plainly, ftrongly, and I may add univerfally inclind to Evil} The wifer Heathens, have own a it. And it is plainly made cut againf! the moft impudent Denyer. HierocWs Words, as I find them translated by an excellent Perfon, are memorable to this Purpofe. " Man, "fays he, is of his own Motion inclin'd to Hierocles Carminl " follow the Evil and leave the Good, There a Aur. Tranjl.Reaf. of " certain Strife bred in his Affeclions 5 he hath a Script. Belief, P. 145. " free Will, which he abufeth, binding himfelf " wholly to encounter the Laws of GOD.' And this Freedom it felf is " nothing elfe, but a Willingnefs to admit that which is not Good, *' rather than otherwife. This is a true State of the Matter from z Heathen. 6. The Suppofition of Man's being made perfeftly indifferent is injurious to GOD, who cannot be fuppos'd, without Reflection on him, to have put Man in fuch a Cafe. The leaf! that can be faid, preferving the Honour due to the Divine Excellencies, is that GOD gave a Law to Man, fuitable to the Rettitude of his own Nature and to Man's Happi- vefs and Perfection •, that he endued him with an Ability to know this Law,- the Obligations he lay under to obey it, and the Inducements that might have fortify'd him in his Obedience againfl: the Foice of any; 1 1 i Natural Religion inefficient, any Temptation which he might meet with. If this be not a/Terted, it will not be poffible to keep GOD from Blame, which all that own him, are concern'd to take Care of: For how could he bind Alan to obey a Law, which he did not make known to him, or at leaf! gave him a Power to know ? If he laid him open to Temptations, and made him incapable of difcovering, what might antidote their Force, if he would ule it, what fhall we think of his Goodmfs f Further, we muft own that the If ill of Man was made inclinable, tho 5 not immu- tably fb, to its own Perfection: How elfe was it worthy of its Author?, Finally, we muft own that Man had no Affection or Inclination in him, that was really contradictory to that Law, which he was fub- je&ed to, and which tended to his Happinefs and Perfection. If this is deny'd, then I alk, Were not thefe Inclinations finful ? Was that Being worthy of GOD, that had no Tendency to its own Perfecti- on? But on the contrary, what was inclinable to its own Ruin? 7. This being the leaf!, that can without manifeft Reproach to the Wifdom, Goodnefs and Juftice of the Creator, be fuppos'd in Favours of Man's original Conjlitution ^ I defire to know, is this the Cafe ftill, or is it not I If it is not, then how came it to be otherwife ? How comes Man originally to be worfe now, than at firft ? How is this confiftent with the Deifls Principles, that there is no Lapfe? If it be aflerted, we are in the fame State ftill, how then comes all the World to be full of Wickednefs ? How is this reconcilable with the Experiences and Confidences of Men, that allures them of the contrary? 8. If it is thought enough to rcfolve all this, zs to attual Failings, into the Choice of Man ^ yet what fhall we fay as to that Dxrknefs as to Duty, which we heard the Deijts confeffing, in their Oracles of Reafon ? How came that Liability to Reafon rightly, which we have before demonftrated Man under, and which our Adverfaries will own} Again how come we to have vitious Inclinations fo ftrongly rooted in our Natures ! Strong they are-, for they trample upon our Light, the Penalties of Laws Divine and Humane 5 yea and the Smartings of our own Conscience. The Drunkard and unclean Perfon finds his Health ruin'd, and yet in Spight of this, his Inclination makes him run on in the Vice that has ruin'd him : And the like is evident in other Cafes innumerable. Deeply rooted they are : They are fome Way twifted in with the Conftitutions of our Body, and no lefs fk'd in our Souls. Sofix'd they are, that, tho' our own Reafon condemns them, it cannot remove them. Tho D fomctiraes Fear rcftrains them sis to the outward And ReveaTd neceffary] 8zcl 1 1 $ Ads ; yet it cannot eradicate the Inclination. InftrucHon and ail humane Endeavours cannot do it. A fam'd Seneca that underftood fo much, who undertook to teach others, and perhaps hasfpokeand writ better than mod of the Heathens h yet by all his Knowledge and all his Endeavours, owns this Corruption fo deeply rooted in himfclf, that he expected not to get rid of it. Non perveni ad Sanitatem, mperveniam quidem : Delinimentis magis quam Remedia Podagra me& compono > contentusji tonus accedit, & Ji minus terminatur. 9. Not only fo, but further, how come tbefe Inclinations to be born with us ? Grow up with us ? That they are fo, is evident. We nc fooner begin to a£t, than to act perverfly. We no fooner fliew airy- Inclinations, than we mew that our Inclinations are evil! Yea, among Cbrifiians, where there are many vertuous Perfons, who give the beft Example; the beft Inftru&ion, and ufe the beft Lifcipline for the Education of their Children inVertue 5 yet we fee the Children difcove; Inclinations fo ftrong, as are not to be reftrain'd by all thefe Endeavours, much lefs eradicated : And, fo early are they there, that they cannot be prevented by the meft timeous Care. ic. It will not help the Matter to tell us, That there are feme born with vertuous Inclinations. For 1. If all are not fo, the Difficulty remains. How came thefe to be born otherwife, of whom we have been fpeaking ! How came their Frame to be different from, nay and worfe than that of others ! Are they under the fame Law ? If fo, why have they mo Impediments, and lefs Power of Obedience? 2. We : would be glad to fee the Perfons condefcended on, that are void of vitious Inclinations, that we might aft them fome Qiieftions. You fay you are born with va tucus Inclinations. Well, but have you no ill Inclinations ? If you are no Drunkard, Adulterer, &c. yet have you no Inclination to Pride, Prodigality, K.glecl rf GOD, Covctoufnefs, or fomewhat like? I iear the Alan that can anfwer plainly in the Negative here, will not be eafily found. And till we fee him, we deny there is any fuch. 3. To confirm this, feveral Perfons, whom the World has look'donas .vertuoufy inclindfrcm their Infancy, have, when ferioully acquainted with Cnriftianity, own" d that they were as wickedly inclined as others ^ ok] k by Help cf their Conftitution, they were not fo much prompted to thofe Evils, which are moft obferved and condemned in the World. And this Account has been given by Perfons of Judgment, whofe Capacity, nor Ingenuity cannot reafonably be queftion'd. Finally, the .Ground whereon A % TK pronounces againft an imiverfal Lapfe, viz, P That 5 1 : 4 Natural Religion insufficient. That we cannot eppeterc Malum qua Malum, is ridiculous : For this is a Thing perfectly inconfiftent, not only with the due Exercife, but the very Nature of our rational Faculties : And if notwithftanding this Impoffibility of any Man's defiring Evil as Evil, fo many are deeply corrupted, no imaginable Reafon can be aifign'd, why all may not be fo, without fuppofing that we can appetere Malum qua Malum. To conclude then, it is up un the- Whole evident, That Rsmfon cam never trace this Matter to its proper Source. Our Confciences condemn us indeed, and fo acquit the Deity. But without Revelation, we can never underftand upon what Grounds we are condemn'd by our felves, nor how the Deity is to be juftified ; and fo this Sentence of our Con- fciences involves the Matter more and increafes the Difficulty. It is not from any diftinct View of the particular Way how we come to be guilty, and how GOD comes to be free of Blame, that Coilfcience is led to this Sentence. And therefore, how to come to any Satisfaction about the Matter, that may liberate us from the Inconveniencies above-mention'd, which are really fubverfive of all Religion, and can reafpnably be fuppos'd available to us, Reafon can never fatisfy us. Since thefe Gentlemen, with, whom we have to do, find it their Intereft to deny any Lapfe, I ihall, to what has been faid, add a fhort, but judicious and folid Confirmation of this, from a Perfon of a more than ordinary Reach, I mean Dr. How : Who, after he has quoted many Teftimonies, from Heathen Authors, proving this Lapfe, reafons for it, and confirms it further from Arguments not eafily to be anfwered : His Words run thus, " If we confider, can it be fo much as imaginable to us, That the " prefent State of Man, is his primitive State, or Dr. How'* Living " that he is now fuch, as he was at firft made ? Temple, Part 2, P. " For neither is it conceivable, the blefied 121, 122. " GOD mould have made a Creature, with an " Averfion to the only important Ends, whereof " How inconfiftent were it with the Goodnefs of the blefTed GOD, " that the Condemnation of his Creatures mould be the firji Dejign of " his giving them Laws! And with hkjuftice, to make his Laws the " Rule of PuniJIment, to whom they could never be the Rule of Obedi- " ence and Duty ! Or with his Wifdom, to frame a Syfteme and Body u of Laws, that fliould never ferve for either Purpofe / And fo be, " upon the Whole, ufeful for nothing. The common Reafon of " Mankind teacheth us to eftimate the Wifdom and Equity of Law- " givers, by the Suitablenefs of their Conftitutions to the Genius and *' Temper of the People, for whom they aremade ^ and we commonly " reckon nothing can more flur and expofe Government, than the " impofing of Conftitutions, moft probably impracticable, and which " are never likely to obtain. How much more incongruous muft it be " efteem'd to enjoin fuch as never poffibly could ! Prudent Legiflators, " and ftudious of the common Good, would be fhy to impofe upon " Men, under their Power £aga$ift their Genius and common Ufages, f c neither alterable eafily, nor to any Advantage ♦, much more abfurd u were it, with great Solemnity, and weighty Sanations, to enadt Statutes, " for brute Creatures : And wherein were it more to Purpofe, to " prefcribe unto Men ftrid Rules of Piety and Vertue, than to Beafts " or Trees, if the former had not been capable ofobferving them, " as the latter were not ? I believe fche Deijls will not eafily overthrow this nervous Difcourfe. P 2 CHAP. \ 1 6 Natural Religion inefficient ± CHAP. X. TroVwg Nature's Light unable to difcoVer the Means of obtaining Tar don of Sin y or to fhew that it is attainable, 1 HAT all have find- is fufficiently clear from the foregoing Difcourfe. That it is of Importance to underftand the Rife of Sin, and that Nature's Light is unable to trace its Original, has been likewife evinc'd. But all this were indeed of lefs Confidera- tion, if Nature's Light cculd affiire us of Pardon, or diredt as to the Means whereby it may be obtained. But here it is no lefs defe&ive, than as to the former. That we are all guilty of Sin, even theDeifts do acknowledge -, the Oracle of Re of on own that all Men at fometimes err, even the beft y in their Aftions. And the Evidence of it is fuch, that none can get over the Truth, if he is not plainly refolv'd to deny what is moft evident. N>w this being the Cafe, that we have all tranfgrefs'd ; it is of the higheft Importance, to know, whether GOD will pardon us, or upon, what Terms he will do it > If he punifh us, what a Cafe are we in > How can they, who fear Puniflmient, expect Rewards ! But becaufe this is a Difficulty of no fmall Importance, and the Deifts, fince they fee they cannot clear it, they make it their Bufinefs to obfeure the Importance of the Cafe, and render it more Involved $ we fhall therefore, I. State the Cafe, and clear the Importance of it. II. Difcover the Weahiefs of Nature 1 } s Light about it. III. Speak fully to a particular Exception about Repentance] SECT. I. Wherein the Importance of the Difficulty is ft ate J. IF the Deifts fhould allow Sin to be fo great an Evil, as we pretend it is, it would exceedingly embarafs them ^ therefore they labour to fmooth the Matter by telling us, That either it is no Evil, or one • ' ©f and Reveald ncceffary, &c. Ti 7 of not fo great Conjideration, as is commonly imagin'd : But the WdlJ- nefs and Unreafonablenefs of this Attempt will be eafily removd, by a Confideration of the Evil of Sin. It is not our Defign to write largely on this Head, but only to condefcend on a few of thofe Confiderations, whereon we infifl: for proving &'# to be exceeding Jinf id : Which, albeit they are built on rational Grounds ^ yet we are led to them by the Affiftance of reveafd Light. 1. Sin is a Tranfgrejjion of a Law, thchigheft Law, the Law ©f the fupreme and righteous Governour of the World. Where there is no Law, there is no Tranfgrejjion. And fuch as the Law is, fuch is the Tranfgref- Jion. There is no more juft Way of meafuring the Evil otSin, than by confidering the Law it violates. The Law bears the Imprefs of the higheft Authority, that of the fupreme Ruler of the Univerfe, Every Tranfgreifion muft therefore import, if not a Contempt, yet certainly a Want of due Regard to this Authority, which how Criminal it is in Man, who is as to Beirg, Prefervation and Well-being, every Way de- pendent, is eafily underftood. Moreover, this Law is not a meer arbitrary Appointment, but fuch as is the neccjfary Refult of the Nature of GOD and Man -, and therefore the Violation of it, imports no lefs, than an Accufation of the Rectitude ofGOD's Nature, whence the Law refults^ and charges Unfuitablenefs thereto, upon the Nature of Man, as being fo made, that, without Wrong to it felf, it cannot fubject to the Rule cf GOD's Government. And who fees not how deeply this refle&s on GOD > 1. Sin contradicts the great Defign of Man's Being. GOD made us and not we our felves. It is Blafphemy to alledge, that Infinite Wifdom made fo noble a Creature, as Man, without Defign. Nor can itreafon- ably be pretended, that the chief Aim of GOD in making him was any other, than his having the SelffatisfaBion of having acled as became him, and having made a Work every Way worthy of his Wifdom and Holinefs. And fince Man alfo was capable of propofing Defigns, it is.foolifh to imagine, that GOD either could or would allow him to make any other his chief End than the Pleafure of GOD • or acting fo as to make it appear, that he was every Way worthy of his Author, .But when Man fins y he plainly counteracts what GOD defign'd, and he was obliged to defign 5 for he pleafes not GOD, but himfelf; and this is, what in him lies' to. firuftrate GOD of the Defign he had. in his Work, anddebafe.the Being and Powers given him for the Honour 1 1 8 Natural Religion infufficUnt, Honour of GOD, by employing them againft him, andufing them m Contradiction to his declard Will. 3. Sin mifreprefents GOD. The "Works of GOD bear an Imprefs of GOD's Wifdom and Power. Man only was^ made capable of repre- senting his moral Per feBioyis, his Holinefs, Juttice, Truth, and the like; But when he fins, he not only fails of his Duty, but really mifrepre- fents GOD his Maker, as one who approves Sin, that is diredtly crofs to his Will, which is ever congruous to the Holinefs of his Nature h or, at leaft, as one, who either wants Will or Power to crulh the Contra- veener^ and fohe is reprefented either as Unholy , or Impotent^ or one, who can tamely allow his Will to be counteracted by aCreature he has made and fuftains. But what horrid Reflections are thefe on the Holy GOD > 4. Sin aceufes GOD of Want of \Wifdom and Goodnefs in appointing Laws which were not for his Creature's Good, and which he could not obey without Detriment ; of Envy, in barring the Creature by a Law, from that which is necefTaryto his Happinefs $ of Infifficiency, to fatisfy the Creature he has made, while he is oblig'd to feek for that elfe- where, which is not to be found in him, in the Way of Obedience ^ and of Folly, in making fuch a Law, as cannot be expe&ed to be obey'd, in Regard the Creature fubje&ed to it, gains more by breaking than by keeping of it. Finally, to crown all, Sin dethrones GOD, and fets the Creature in his Room. The Honour of GO D's Law and Authority and the Sinners Good are wickedly fuppofed to be inconfiftenf, and the latter is preferr'd. The Will of the Creator and Creature crofs on another, and the Creature's Will is preferr'd. The Friendihip, Favour, and Sufficiency of n l < Deity is laid in Ballance againft fome other imaginary Good, and Decifion is given againft GOD. Thefe are a few of the many Evils of Sin. They are not ftrain'd ones. This is not a Rhetorical Decla- mation againft Sin, wherein Things are unjuftly aggravate to raifs Odium againft it -, but a plain Account of a few of the Evils of it, which yet is infinitely fliort of what the Cafe would not admit. But who can fully reprefent the Evil that ftrikes againft Infinite Good?tefs 9 Holinefs, Juttice, Wifdom, andfupreme Authority} Who can unfold its Aggravations, fave he who knows what GOD is, and what he is to Man, and what Man is, and how many Ways he is dependent on, fubjed, obliged and indebted to GOD ? Well therefore may Sin be faid to have an Infinity of Evil in it. Thf and Reveal } d ncctffary, &e. 119 The Deijls to evade the Difficulties arifing from this Evil of Sin take different Courfes. Some plainly deny any fuch Thing as Evil, or that there is any Thing morally Good ojr Bad. Thomas Aikenhead, who was executed at Edinburgh, January 8. 1697, for his Blajfhemies, in his Paper he delivered from the Scaffold, tells us what his Thoughts were in this Matter, and upon what Grounds they were built. When in his Rational Enquiries he came to confider, whether we were capable of offending GOD, he tells us, " That after much pondering - " and ferious Confederation, he concluded the Negative. The fam a Mr. Hobbs was not of a very different Mind,, for he plainly afferts, " That there is nothing Leviathan, Cap. 6. *' Good or Evil in it felf ] nor any common Laws " conftituting what is naturally juft and unjufl: : But all Things are u to be meafured by what every Man judgeth fit, where there is no " civil Government •, and by the Laws of So- " ciety, where there is one. And elfewhere^ Hobbs. " before Men entred into a ft ate of civil Govern- u ment, there was not any Thing jufl or unjufl , forafmuch as jufi " and unjuft are the Relatives of humane Laws $ every Action being " in it felf indifferent. And whether Spinoza was not of the fame Mind, is left to thofe to judge, who have Time and Leafure to trace his Meaning, in his obfcure and defignedly involved Way of writing. But furely this Proportion in his Atheiflical Ethicks looks very like it, " Si Homines liberi nafcerentur ( liber autem eft juxta Spinozam, qui " fecundum Duttumvel ex Dntfu Rationis agit) nullum Boni& Mali forma- " rent Conceptum, quamdiu liberi effent. Mr. Hobbs has been learnedly confuted by many, fuch as Dr. Cumberland, Mr. Tyroll, and almoft all who write of the Law of Nature. Spinoza has likewife been examin'd by Wittichius and many others. The firft, viz, Thomas Aikenhead his Grounds I {hall propofe and examine. The firft in his own Words runs thus, ct I thought, fays he, a great Part of Morality, if not all, proceeded ex Arbitrio Hominum, as of " that of a Kingdom, or Common- wealth, or what moft Men think " convenient for fuch and fuch Ends, and thefe- Ends are always " terminate upon being congruous to the Nature of Things -, now " we fee that according to Mens Fantafie Things are congruous or 4t incongruous to their Natures, if not to the Body 7 yet to jhe thinking HEaculty,. ftfc [no Natural Religion inefficient, The Sam of this confus'dDifcourfe, which probably helearn'd from Hobbs, amounts to this ; GOD has fix'd no Law to our moral Actions by which they are to be regulate. Thefe, which are calPd moral Laws] are only the Determinations of Governments, or the concurring Judgment of Men, concerning what they think meet to be done for their own Ends. That what fome judge meet and congruous, otters may find unfuiuble to their Nature and Ends, and fo are not oblig'd to obey. But i. Are not all thefe ungrounded Aflertions, whereof no Proof is offered •, but the Author's deluded Fancy ? Has it not been Irrefragably demonftrated by as many asdifcourfe of moral Good and Evil, that antecedently to any Government among Men, we are under a Law, the Law of Nature, and that this is tue Will of GOD m 3- If all thefe had kept Silence, does not the Thing itfelffpeak? What can be more evident, than that there is a Law of Nature, and that this is the Law of GOD ? We are certain, that we are made of rational Natures, capable of Laws and Government. We are no left fure that GOD made us, and made us fo. It is Self-evident, that to him who made us, it belongs to govern, and difpofe of us to thofe Ends, for which we were made. And we by our very Beings are bound to obey, fubmit, and fubjed our felves to his Will and Pleafure, who made us, and on whom we every Way depend • and therefore his Will, if he make it known, is a Law, and the bigheft Law to us. Again, . it's clear that this Reafon, if we attend to it, tells us that fome Things are to be done and fome Things. left undone -, fuch as thefe, that we are to ferve, love, obey and honour him that made us, upholds us, and on whom we every Way depend -, that we are to carry toward our Fellow-creatures, as it becomes thofe, who have the fame Original with us, who are fubjedt to the fame Rule, are oblig'd to purfue the fame Ends h and that we are to difpofe of our felves, as the Author of our Nature allows us. Thefe are all, if not Self-evident, yet next to it, and eafily deducible from Principles that are fo Further the Reafon that's implanted in us by GOD, tells us fo, we are. to take what it leads us to, while duly ns'd, as the Will of GOD, and fo a Law to us. " For whatever Judgment GOD makes a Man Sir Ch. Wolfeley " with, concerning either himfelf, or other Scripture Belief, " Things ; it is GOD's Judgment, and whatever P. 32, 33. 8 is his Judgment, is a Law to Man, nor can " he neglect or oppofe it without Sin \ being " In his Exiftcnce made with a neceffary Subjection to GOD. Such " and *nd Reveafd neceffary, &c. % ± \ ** and filch Dictates being the natural Operations of bur Minds, the , of which the only Queftion is : For it is certain, That it is Good for Man to be a Dependent, a Subject, &c\ which cannot be afcrib'd to GOD- If it is taken ia zphyfwal Senfe, It is not to the Purpofe ; And befldes it would even in this Senfe need fome Caution. As to his other Proportion, That we cannot otherwise know what is to be afcrib'd to GOD, than by knowing that it ,is Good or Perfetf, it can fcarce be fuppos'd to fpeak of Good in a moral Senfe ^ and in any other Senfe it is impertinent. If it is understood in a moral Senfe, k is like* wife falfe, for we may know that Things which are not in their own Nature moral Perfections, belong to GOD ; fuch as Power % Omniprefence, &c. If it be underftood in, any other Senfe, we have, Nothing to do with it. The next Head that he adds is, " That all Men will confefs that " any Thing may be morally Evil and Good alfo, and confequently any " Thing Decent or Indecent, Moral or Immoral. Neither, tho' there " were Things in themfelves Evil, ( if we do not apprehend other " Things inftead of them ) can we have any Inclination thereunto ? " Otherwife the Will could wifh Evil . But i. Who will grant, him (in any other Senfe that will befub- fervient to his Purpofe^ that all Anions are indifferent* I know none but Men of his own Principles. 2. As for what he pretends, That we cannot t and Reveal* d neceffary, &c. 123 cannot incline to that which is in its own Nature Evil, nnlefs it be under the Notion of Good, I fee not what this fays for him -, it is enough that we can do that A&ion which is evil and prohibited, yea, and which we know is prohibited, to conftitute Sin, and make the Sinner deeply guilty. But not to infift any further on this inconfiderable Trifler, whofe undigefted Notions fierce deferve the Confideration we have given them -, and much lefs did they become the awful Gravity of the Place wbere'they were delivered. There are others of the Deitls who think it not fafe to venture thus far ; Becaufe in Effect, this overthrows all Religion and eftablifhes plain Atheifm : Yet they mince the Matter and leflen Sin as much as they can. Herbert . goes this Way, telling us the Sinner's Excufe, That I. u Homines funt Natura fuafragiles Peccatoque ob- " noxii. 2. PeccataHominumnontamin Dei Con- De Relig. Genti- Who gives the greater!: Encouragement to Sin, lie that afferts the Necefiity of a Satisfaction, or he who exte- nuates Sin to that Degree as to encourage the Sinner to hope he may get off without a Satisfaction ? I ftiall, to what has been faid, fub- join a few Words from a late DifcourCe, if the Quotation feem long, the Excellency of it will eafily ercufe it -, befides, that it is fo full to the Purpofe, and leads fo directly to that which is the Defign of what hitherto has be«n faid. iC Furthermore, it is to Dr. How Living " be confidered, That the Rights of the Ji- Temple, Fart 2. Pag, u vine Government ^ the Quality and Meafure 2 3 7, 238, 2?o. \ c of fences committed againft it, and wben 9 and Reveafd neceffary, &ci 125 %l or upon what Terms they may be remitted 5 or in what Cafe it may " be congruous to the Dignity of that Government, to recede from u fuch Rights, are Matters of (b high a Nature, that it becomes us to u be. very fparing in making any Eftimate about them, efpecially a C( diminishing one. Even among Men, how facred Things are^fo- K jefty and the Rights of Government ? And how much above the * Reach of a vulgar Judgment J Suppofe a Company of Peafitnts, that " underftand little more than what is within the Compais 01 their " Mattock, Hough and Shovel, fhould take upon them to judge of the u Rights of their Prince, and make an Eftimate of the Meafure of Of " fences, committed againft the Majetfy and Dignity of Government, u how competent Judges would we think them ? ■ And will we not " acknowledge the mcft refined humane Understanding as incompetent " to judge of the Rights of the divine Government > Or meafure the " Injurioufnefs of the fence done againft it, as the meaneft Peafant to " make an Eftimate of thefe Matters in a humane Government > If " only the Reputation be wrong'd of a Perfon of a better Quality, how u ftriclly is it infifted on, to have the Matter try 'd by his Peers, or " Perfons of an equal Rank, fuch as are capable of underftanding " Honour and Reputation ! How would it be refented, that an Affront " put upon a Nobleman, fhould be committed to the Judgment of " Smiths andCoblers, efpecially if they were ParticipesCriminis, and as " well Parties as Judges > When the Regalia of the great Ruler and Lord of Heaven and " Earth are invaded, his Temple violated, his Prefence defpis'd, his Image " torn down thence and defac'd : Who among the Sons of Men are " either great, or knowing, or innocent enough to judge of the Offence " and Wrong . ? Oihmr jit it is, that it be remitted without Recom- " pence > Or what Reeompence would be proportionable ?. How fup- " pofable is it, That there may be Congruities in this Matter, obvious " to the divine Underftanding, which infinitely exceed the Meafure of " ours. From what has been faid, it is eafy to underftand the Importance of the Cafe. All Mankind are involv'd in Sin, lie under this dreadful Guilt, and that not in one, but in many Inftances. How if they are not fure that it may be^remov'd, and know not in what Way this is to be done 5 they muft either not take up the Cafe, or they muft be &nder continual Difqui&ments, dread the IfTue, and fear divine Refent- ments.. 1 26 Natural Religion insufficient, ments. They can never expett any Rewards for Obedience, and con- feqnently they muft languifh in it, and fo all Religion that can be available is loft. SECT. II. Shewing the Darkness of Natures Light as to Far don. TH E Importance of the Cafe being thus cleared, we now proceed * to demonftrate the Infufficiency of Nature's Light to help out of this Strait. And that we may without Fear afTert it fa, is evident from the enfuing Considerations •, I. That Light which fail'd Men fo far, as to a Difcovery of the Strait, is not likely to help them out of it. If we underftand not where the Difficulty lies, and how great it is, we are never likely to folve it. Now it is undeniable, that a great Part of the World under- Itood not the Evil of Sin, or of how vaft a Confequence it was, to be affur'd about the Pardon of it. The prevalent Darknefs of their Minds about the Nature, Holinefs and Juftice of the Deity -, their own Natures and Relation to him \ their Ignorance of the Nature of Sin-, the Com- monnefs of it in the World-, their ftrong Inclinations to it, and other Things of a like Nature, kept them from apprehending the Difficulty of the Cafe. But above all, the beft Moralijls amongft the Philofopbers, fuch as Socrates and Plato feem'd utterly inconcern'd. And the Reafon is plain, their Pride blinded them fo, that they idoliz'd their own Ver- tues, and made no reck ning of their Sins. II. They who had a little more Concern about Sin, faw fomewhat of the Difficulty of this Matter, but found themfelves at a Lofs what Way to relieve themfelves : and therefore they had Recourfe, fome to Philofophy, Mujick and Mathematich, for the Purgation of their Souls -, and others to Luftrations, Sacrifices and diver fe JraJImigs, and I do not know what other Fancies, which had no Manner of Foundation in Reafon, no Suitablenefs to the Nature of the Difficulty, no divine Warrant, and therefore were never able to fatisfie the Confcience, as to the Sinner's Acceptance with GOD, and the Removal of the Guilt, Thefe being only the Productions of their own Imaginations, notwith- ftandingofall thefe, their Fears continu'd, and they remain'd under Appre- and RevcaFd neceffary, Szc. 127 Aprehenfions that even Death fhould not terminate their Miferies, as Lucretius himfelf lings, At Mensfibi csnfcia Fa&i, Pr&metuens adbtbet Stimulos, terretque Flagellis y Necvidet inter ea, qui Terminus effe Malorum Pojfit, nee qui Jit Pcenatum denique Finis, Atque eadem metmt magis h&c in Morte gravefcant. III. They who either thought fomewhat deeper of the Cafe, or at leaft, feem d to do fo, efpecially at Times when the ImprelTions they had of divine Jujtice, were quickned by fome terrible Plagues or Judg- ments, had Reccurfe to Things that werefo far from relieving, that they really increas'd the Guilt, I mean that abominable Cuftom of humane Sacrifices. This cruel Cuftom, univerf ally almoft, obtain'd in the "World, if we may believe either profane or facred Records $ of which Dr. Oven in his Treatife of vindifiive Jujlice, gives many In* fiances. They nor only facrificed Men, but even Multitudes of them. The Inftances of this Kind in the facred Records are known. As to others, Ditmarus quottedby Dr. Owen dejujli- Dr. Owen tells us, " That the Normans and tia vindicatrice y Cap. " Danes, every Year in the Month of January 4. Page 69. " did facrifice to their Gods 99 Men, as many " Horfe, Dogs and Cocks. Clemens Alexandrinus quotted by the fame Author, tell lis what the Ufage of the Nations in this Matter was, and on what Occafions. " Jam vero cum Civita- " tes & Gentes tanquam Pefies invajijj'ent, f&va Ibid. Pag.76, 77. " pojlularunt Libamina •, & Ariftomenes quidem " Meflenius, Ithometae Jovi, Trecentos matfavit, fe tot & tales rite " facrificare exifiimans, in quibus etiam Theompompus Rex Lacedasmo- " num erat, pr&clara Vitfima. Tauri autem Populi, qui habitabant circa " Tauricam Gherfonefum, quofcunque Hofpites apud fe caperint, Dianas " Tauricas eos Jiatim facrificant ( inde inhofpitalia Littora J H&ctu What, or what Degrees of Sin he will forgive ? Whether he will par- don without any Reparation for the Honour of his Laws or not ? Upon what Terms he will do it } If he require Reparation, what Reparation, and by whom is it to be perforrnd? How mall we know that he has pardoned} If he pardon, whether will he remits// PmiJImient due to Sin, or how much ? Whether will he meerly pardon, or will he over and above re-admit the Sinner to Grace, and as intire Favour as before he finn'd } Whether will he not only pardon, but reward the Sinner's imperfeS Obedience} Unlefe all of thefe are refolv'd, the Difficulty is not loos'd. And who will undertake to refolve them and give ra- tional Satisfaction that underftands the Cafe. VI. Thefe Queftions are not only above the Reach of Man • but they belong not to him to judge and decide them. The Offence is committed againft GOD. He alone underftands what the Contempt of his Authority, the Diforder brought into his Government by Sin, and the Difobedience of his Creature amounts unto : What is fit to be done and Reveal' d neceptty, &c. 129 done in the Cafe, he alone is Judge, at his Tribunal it is to betry'd. Man is too ignorant, too guilty, and too partial in his own Favours to be allowed to judge. Now where are the Decifions of GOD in the Cafe to be found ? Are they legible in the Works of Creation, or Pro- vidence, or Confciences of Men? In the Works of Creation it cannot be pretended. The Works of Providence afford innumerable Inftances of his Jvjlice, fome of his forbearing Sinners, even while they continue in their Sin, and loading them withob^ outward Effecls of his Bounty : But where is the Sinner, of whom we can fay, GOD has forgiven him ? Or faid that he mil forgive ? The Conferences of Men read them fometimesyii LeSures oijuftice -, but never, if they be not infonn'd from Revelation, any of Forgivenefs. VIL All the Pretences that are offer'd for Relief in this Cafe, are abfurd, vain and iniignificant. They are all reducible to this one Head, That GOD is infinitely merciful $ but this gives not the leaft Relief. For, 1. I ask, Muft GOD then ofneceffity exercife Mercy, or is the Egrcfi and Exercife of this Mercy neceflkry? If it is not, but it ftill remains arbitrary, and in the Pleafure of GOD whether he will pardon or not ^ then I enquire, Where is the Relief pretended ? Does it not all evanifh? Are we not as much at a Lofs as before, whether he will pardon, or how far, or upon what Terms ) If it is neceflkry in its Egrefi, then I enquire, How is this reconcileable with the Notion of Mercy, that feems to refpect voluntary and undeferv'd Acts of Favour fhown to them, to whom GOD wa6 not oblig'd to fliew any ? How is this re- concileable to or confiftent with Juftice, which is exercis'd in puddl- ing Sinners? By what Arguments can this be made appear? Whence is it that there are fo many Ads of Juftice, and no Inftances known to, or knowable by the Light of Nature, of GOD's having pardon'd any? 2. Mercy is either unlimited in it's Egrefs or it is not. If it is limit- ed and cannot be exercis'd, but upon fuch and fuch Provifos as make the Exercife of it confiftent with GOD's Averfion to Sin, and with the Regard he has for the Authority of his Laws, the Concern he has for the Honour of /lis Government, and his Juftice, Wifdom and Hali- 7tefs, then we are where we were before : For who can tell whether it be confiftent with thefe Things to pardon? In whit Cafe and upon what Provifos : If it is not limited to any fuch Qualifications, then I defire to know, how this is reconcileable to his Nature ? How is R fuch j^o Natural Religion infufficient, fuch Mercy confftent with any Exercife of Juftice at all > What Ac- count can be given of the direful Effe&s of Juftice, whereof the World is full > By what Means can it be rcconcifd to the Hnlinefs of GOD's Nature to pardon impenitent Sinners > What need is there for any to guard againft Sin, fince upon this Suppofition, all SinJIiaU be forgiven > 9. Is infinite Mercy univerfal in its Extent ? If it is not, rhen I de- fire to know, what Sins, what Sinners mall be pardon'd ? How fhall any know whether his Sins are the Sins that are to be pardon'd I If it is univerfal in its Extent, and all Sins muft be pardon'd •, then is there not a Door open'd for all Sin > How can this be proven > Why have we no Evidence of this in GOD's providential Dealings? Whence have we fo many Evidences of the contrary ? If it is faid that Mercy muft in more or lefs be exercis'd toward all, then I enquire, Who tells fo > How far mail it be exercis'd ? Will it pardon all or part > Upon what Terms ? Will it not only pardon, but remunerate the Guilty? 4. I enquire who are the proper Obje&s of Mercy ? Or what is re- quifite to conftitute the proper Objed of it ? Amongft Men, the proper Object of that Mercy, which* belongs to Governours is not Sin and Mifery. To fpare and pardon upon this Score only, is a plain Vice in Men efpecially in Governours. But the Objedl of Mercy is fitch Sin and Mifery, as is confiftent with the Honour and Good of the Governour, Government and the Governed to pardon. Now, if it be thus in this Cife, then I fee Nothing, but we are where we were, and are plung'd in all our former Difficulties^ And why it mould net be thus, I fee no Reafon. For there is no Man who knows what GOD is, what Sin is, what Juftice is, that will fay it is confiftent with the Honour, Juftice, JPifdoin and Holinefs of GOD to pardon im- penitent Sinners, going on in their Sins. And when they fay, That his Mercy only requires him to pardon penitent Sinners, then this plainly fays, That the Exercife of his Mercy is confin'd to thofe who are its proper Obje&s, that is not to miferable Shiners, for the Impe- nitent are moft fo -, but to thofe whom he may fpare, in a Decorum to his Government and Congruity to his other Perfections. And in- deed this is what cannot in Reafon be denyed : And when it is granted, then it remains a Queftion, not yet decided, nor indeed determinable by Reafon, whether Repentance alone \sfujficient to thisPurpofe. $. The Cafe of Juftice and Mercy are quite, different as to their Egrefs: For Juftice has, Refpeft to a fixed Rule, an wdverfal Rule, and requires that Regard be had to it, in dealing /with all that are under and Reveal' d neceffary, &c. 131 that Rule : Whereas Mercy only is converfant about particular In- ftances, according to the Wifdom and Pleafure of him in whom it re- fides. 6. The Infinitnefs of either of thefe Attributes, neither requires nor admits, That there be infinite Numbers of Inftances of either : but that the Ads of Juftice and Mercy be fbch as becomes the infinite Nature of GOD, when it's proper to exercife them, or when the Wifdom, Holt- nefs, Juftice or Mercy of GOD requires that they be exercifed. But the Delfts object, i . That upon Supposition that GOD will not par ion Sin, there is no life of Aikenhead'f Speech, his Mercy. I anfwer, We do not fay he will not pardon Sin 9 but we fay, Nature's Light cannot tell whether he will pardon it or not, or what is the Cafe wherein Mercy takes Place. We own its Ule, but we fay, Nature's Light cannot tell when and how it is proper to exercife it. Again, 'tis pretended, That GOD is infinitely merciful, then he muft as the leattofits Operations Ibid, pardon the great eft of Sins. This is plainly deny'd, and we have told wherefore above. It is further pretended, That Juftice has done its Bufinefs, when it has condemn d the Sinner, and Ibid, then Mercy brings him of: But this is grofs Ig- norance. It belongs as much to Juftice to take Care its Sentence be execute, as to fee it pafs. Again, itsurg'd, That the? GOD be infinitely Juft as well as Merciful, yet his Juftice is only as A. W. in his Let- inherent, not Nothing, but only a Performance of the Duties we were antecedently bound unto by the Law oj Creation, which only receives a new Denomination from it's Relation to an antecedent Deviation, or Sin. This Denomination adds no new Worth to it, nor does the Relation whereon its founded. Wherefore we can never reafonably fuppofe, that there is any great Matter in this, that can attone for the Tranfgreffion. It's well if it obtains Approbation as a Part of our Duty. But no reafonable Man can pretend that it attones for any Part of our Sin. III. Tho' Nature's Light difcovers our Obligation to that Duty, which now, becaufe Sin preceeded, muft be call d a Return -, yet it is a Queftion, if Nature's Light is able to bring a Sinner, that has once gone aWay, to fuch a Return as is neceiTary. For 1. We have above prov'd that Nature's Light is defective as to Motives t© Obedience , as to the Difcovery of particular Duties, and much more is it defective as to Motives to a Return : Becaufe there is more requir'd to encourage a Sinner to come back, who has once offended, than to engage him to continue. There is a Difcouragement arifing from Fear of Punifhmenr, and falling ffiort of any Reward he might have expected upon the Account ^of his Sin to be removed, and that is not eafilydone, as fhall be mown. 2. Befides, not only Difcouragements ly in the Way of a Return, butcrofs Inclinations, Averfations from Duty, and Inclinations to Sin. Now I am not fatisfy'd that Nature's Light can remove, or direct how to remove thefe -, of which we may fpeak more fully in the next Chapter. So that as for this Part of Repentance, we neither fee of what Ufe it is as to Attonement, nor do we find it clear that Nature's Light can bring any to it. IV. The Strefs of the Buflnefs then muft leaii on this Sorrow for bygone TranfgrefFions, that is the other Part oftheCompofition. But here I am fure it will be readily granted, that every Sort of Sorrow for Sin will not ferve. If one is only griev'd for the Lofs he has fuftain'd, the Hazard he has run himfelf into, and the Evil he has to fuffer, or Fears, at leaft, for his Offence •, this can be available to no Man. Wherefore tho 5 Atyure's Light may bring a Man to this and has oft done it, yet this fignifles nothing in the Cafe. V. The Sorrow, that only can be pretended, is that which arifes purely, or at leaft, principally from Concern for the Di/lionour done to GOD. Now as to this Sorrow, it is to be obferved, That it is not any S ASion i'3$ Natuml (Religion infufficient. Action of ours done in Obedience to any Command : But it is a Vafion] in its own Nature uneafy, as all Sorrow is, tho' fuitabie to a Sinner, and, upon the Suppofition, that he is fo, ufeful perhaps. And it refults from the joint Influence of prevailing Love to GOD, his Law and Authority, and a clear Convi&ion of Sin's having injur'd his Honour, and our being, on this Account, obnoxious. VI. It is not eafily to be granted that Nature's Light can bring any Man to this Sorrow. Since i. It is evident that the Temper Men are naturally of, is quite contrary to that which gives Rife to fuch a Sorrow. We are naturally averfe from GOD, as mail be made appear afterwards, and are not under the Influence of any fuch prevalent Love to him, and it's not eafy to prove that Nature's Light is able to remove this natural AverfiOn of the Heart from GOD ; But of this more in the next Chapter. 2. GOD can never appear amiable to a Sinner, if he is not reveal'd as one ready to forgive. We cannot be forrowful for our Sin, if we are not ferioufly convinc'd that we have (inn'd, and fee the Demerit of Sin. If we are convinc'd that we have finn'd, and deferve Punifhment, we cannot have prevalent Love to COD, which is requifite to give Life to this Sorrow, make it run in the right Channel, and proceed on. thofe Accounts, which will make it acceptable to GOD, or available to us, unlefs he appear *to us as ready to forgive, which Nature's Light doth notdifcover. VII. 1 doubt if Nature's Light calls us to Repentance. I allow that there are feveral things obvious to Nature\ Light, which may be ftid to drive us to Repentance, becaufe they ferve to difcover to us thefe Things whereon this. Sorrow follows, bind the Obligation on us to that Duty, which becaufe of the preceeding Sin, is called a Return, and ferve as Arguments to enforce a Compliance, provided we had a Call or Invitation to return, I mean a New Call. For clearing this, we are to obferve that, Were Man innocent and guilty of no Fault, and had his Obedience no Imperfe&ion neceflarly cleaving to it, and were he under no fuch Inconveniencyas might make him dread-Wrath, or fear his Obedience might be rejected •, in that Cafe a Difcoyery of the Obli- gation he lies under to Duty, were a Call and Invitation Juj/icient as fe- curing him, at leaft as to the Acceptance of his Duty. But where there are thofe Things in his Cafe, Sin and ImperfeBion cleaving to the Duty, and the Performer chargeable with Guilt on both thofe Accounts, in Order to engage him to Duty, there is requifite a New Gall or Invitatu on, fecuring him agaiuft thofe Grounds of Fear, and giving him Ground to and fyveafd neceffary, &c. 139 to expefl Acceptance. Now it is fuch a Call as this, that only can bring the Sinner to Repentance. And this we deny that Nature's Light gives $ tho 3 we owne that it difcovers many Things, that may be faid in fome Senfe, to lead to Repentance: Becaufe, upon Suppofition of fuch an Invitation, they are improveable as Arguments to enforce Compliance with Duty. Thus, If GOD invite me back again, his Goodnefs difcover'd in the Works of Creation and Providence, invites to go to him, and all the direful Evidences of his Anger againft Sinners per- fwade the fame Thing: And therefore maybe laid to lead, or rather drive to Repentance h becaufe they have a Tendency that Way in their own Nature, and are capable of fuch an Improvement : But ftill it's only upon the foregoing Suppofition. VIII. To make this Matter yet a little more clear, I grant that the Light of Nature difcovers finful Man to be ftill under an Obligation to obey GOD. As long as GOD is GOD,, and Man his Creature, Man is under a Ty to Subjection, and GOD has a Right to Man's Obedience. This Obedience to which Man is bound, after once he has finntl, muft be call'd a Return. Further, the Light of Nature teaches, That if Man had yielded perfedt Obedience, he mould not have done it in vain. Acceptance, at leaft, he fhould have had, and what other Reward, the Goodnefs of GOD thought meet. And that Man fuftains a great Lofsby&'w, that interveens betwixt him and\his Expettationsirom the Goodnefs of GOD, and befides, expofes him to the Hazard of his juft Refentments, which, if it is feen, as by Nature's Light in fome Meafure, it may be, will occafion Sorrow. Further Nature's Light will teach that the more deeply we Sin, the more we have to fear, and therefore out of Fear and a Regard to our own Intereft and Expectation of being freed from thofe feverer Judgments, which a Progrefs in Sin draw on Men, may beinduc'd to return. Now all this Nature's Light difcovers, but neither is this Sorrow, which favours of fome Regard to our felves, but of little or none to GOD j, nor this Return, which is not that chearful, cordial Obedience that GOD requires and accepts, of any Avail in the Cafe. No Man, that knows what he fays, will pretend, that fuch a Sorrow or fuch a Return is fujficient to attone the Juftice of GOD for bygqnes, or even obtain Acceptance fork felf, which hasfo much of Love to Self, and fo little of that which refpetis GOD. IX. But the Repentance that is available in this Cafe is a Sorrow, flowing from pi evaUnt Love to GOD, and grieving, if not only, yet S 2 . principally / 140 Natural Religion tnfufficimt^ principally for the Wrong done to GOD, and a chearful following of Duty upon Profped of GOD's being a Rewarder of it. Now to call or to make up a fufficient Invitation to a Sinner, to fuch a Repentance, it's requifite that GOD 1. be reprefented in fuch a Way, as a Sinner that fees himfelf guilty, can love him, delight in him, and draw near to him. But this he can never be, if he is not reprefented as One with whom certainly there is Forgivenefs. 2. It requires further, that GOD be reprefented as One, who will accept of Sinners Obedience, notwith- flanding of their Defert of Wrath for former Difobcdience, and this requires (till that he be a GOD that forgives. 3. Further, it's requifite, that he be reprefented as One, that will accept of Obedience, not only from one that has fimid, but that implies Sin and bnperfettion in it. Now this cannot be, if he is not known to be one that is plenteous in Mercy and will abundayttly pardon. Now I fay the Light of Nature gives no fuch Difcovery of GOD : And therefore gives no Call or Sufficient Invitation to this Repentance. X. Nor will it help out here, to fay, That the Light of Nature doth reprefent GOD as placable, one who may be pacify d 1 For, mould I grant that it does fo, yet this cannot invite to fuch an Obedience, fo long as 1. It's left a Queftion, Whether he be actually reconcile, or pofitively determin'd to forgive > 2. Efpecially confidering, that he has not pointed to, and pofitively declar'd on what Terms he will be appeas'd. Yea 3. Since moreover he has given no vifible Inftance, knowable by the Light of Nature, that he has forgiven any particular Perfon. But 4. On the contrary, the World is full of the molt terrible Effects of his Difpleafure, and thefe falling moft heavily on the Beit, even thofe who go farther! in a Compliance with Duty. In a Word, thefe dark Notions of a placable GOD, which yet is the utmofl that unenlightned Reafon can pretend to, are utterly infufficient to bring any of the Children of Men to that Repentance we are now in QuefiV of 5 'tis fb funk, and as it were quite obfeur'd by crofs Appearances. And all that can reafonably be faid, is, That in the Providence of GOD there is fuch a feeming Contrariety of Good and Evil, that Men know not what to make of it, but a^e tofs'd by contrary Appearances. And of this we have a fair Acknowledgment by one, who, befides that he was a Perfon of great Learning, was not nnly a great Stickler for the natural Difcoveries of this Placability, but one of the firft JBroaehers of it, being led to it by the peculiar Hypothefes he maintain d and ad- vane'd in Divinity, I mean thelearn'd Amyrald, After he has avert- ed and (fteVeafd necejfarjh Sec. 141 cd the natural Difcoveries of this Placability, and alledg'd that they lead to Repentance, yet fubjoins, " But there are " f fays he ^ Motions in the corrupt Nature of Amyrald of Reli- 66 Man which fruftrate the Effecl, if GOD did gions, Part 2. Chap. " not provide for it in another Manner ("that 17. P. ?«i/>i, 2 5; 3,2 54. " is by Revelation. ) For Man flees from the " Prefence of GOD through Fear of Punifhment, and cannot hinder the " Prevalence of it in his Soul •, fo that as a Man affrighted beholds No- " thing ftedfaftly, but always imagines newOccafions of Terror, and " reprefents hideous Phantafms to himfelf - 5 fo we are not able to al- " low our felves Leafure to confider attentively this Difpenfation of " the Gcodnefs of GOD towards the Wicked, nor thereby to alTure " our felves of obtaining Mercy and Pardon. As a lewd Wretch, " whofe Confcience bears him Witnefs of many hanious Crimes, trip* " he mould perceive fbme Connivance in the Magiftrate for a Time, " and his Judge mew him fome good Countenance, cannot but bedif- " truftful of him, and fufpect that he does but defer his Punifhment " to another Time, and affuredly referve it for him •, efpecially if he " hath an Opinion that the Magiftrate is not fuch an one as himfelf, " but abhors the WickednefTes committed by him. Now we are uni- " verfally thus principled. That as we hafe thofe whom we fear, fb " we never bear good Will toward them of whom we have fome " Diffidence. And the Difhrufting the good Will of any one being a " Step to Fear, is likewife, by the fame Reafon, a Degree to Hatred $ " unlefs the Diftruft proceed to fuch a Meafure as to be an abfolute " Fear $ ' for then the Coldnefs of Affection is turned into perfect " Hatred. Wherefore Man thus diftrufting the good Will of GOD to- " wards him, confequently can have but a very flight Affedtion to " him -, yea, he will even become rris Enemy, in as much as the Di£ " truft in this Cafe will be extremely great. Thus far he. Now me- thinks this quite overthrows the Placability he Had before afferted, dis- coverable by Nature's Light, at Teaft, as to any Ufe it canbefuppos'd of, for alluring Sinners of Pardon, or inviting them to Repentance. XI. But to go a Step further, I cannot fee that the Light of Nature is able to give us myAffurance of this Placability. Where is it in the Book of Nature that we "may read this Truth that God is placable > Is it in the Works of Creation* No, this is not pretended. Nor can it be, they were all abfelvd and finifh'd before the Entrance of Sin, and cannot be fuppos'd to carry on them any Impreffions of PUcability to 1 Sinners 142 Natural (Religion infuffiient, Sinners \ Is it in the Works of Providence > Yes, here it is pretended And what is it in the Works of Providence that is alledg'd to evince this Placability} Is it that GOD fpares Sinners for fome Time, and not only fo, but beftows many outward good Things on them, whom he fpares ? Yes, this is that whereon the whole- Strefs of the Bufinefs is laid. But I cannot fee the Force of this to aflure us that GOD is p la* cable. For I. It is certain that the Nature of the Things do not in- fer certainly any fuch Thing. Fprhegrance is-not Forgivenefs : Nor does it intimate any Dcflgn to forgive. It may be exercis'd, where there is a certain Deflgn and fix'd Purpofe of Punifhing. And what Rela- tion have a few of thofe outward Things, whereby Love or Hatred cannot be fotomi, unto Peace and Reconciliation with GOD? It is, I know, pretended, That even this Forbearance is a Sort of Forgivenefs, and that all the World Iharing in it, are in fome Sort forgiven. So Mr: Baxter fays. If this learn'd Perfon or any other have a Mind to ex- tend the Notion of Pardon fo far as to include even Reprives under that Name, we cannot hinder i. But it is certain, That no Abatement of the Punifhment, far lefs the DifTolution of the Obligation, which is that ordinarly meant by Pardon, do necefTarily follow upon, or is in- cluded in a Delay of Punifhment. The Slownefs in Execution, which may proceed upon many Grounds, hid in Depth of divine Wifdom from us, may be more than compenfate by its Severity when it comes. Leaden Feet, as fome have us'd the Exprellion, way be compenfate by Iron Hands. And when Men have ferioufly weighedTouward good Things, which are thrown in greateft Plenty in the Lap of the moft Wicked, are full of Vanity and commonly infhare* They can fee but very little of any Mercy defign'd them thereby. And if any Inference toward a Placability is deducible, which yet I profefs I cannot fee, I am fure that it is far above the Reach of not a few, if not moft of Mankind, to make the Deduction and trace the Argument. And fb it can be of no Ufe to them. 2. All thofe Things are confident with a Sentence ftanding unrepealed and never to be repeal'd, if either Scrip* ture % which tells us that GOD exercifes much Long-fuffering, and gives Plenty of good Things to the Vtffcls of Wrath ^ or Reafon, which afTures us that Perfons continuing obftinateto the laft in Sin, cannot evite Judgment, may be belie v'd. 3. As there is Nothing in the Nature of the Tilings that can afcertain us of GOD's Placability, much lefs is there any in the Condition of the Perfons, to whom this Difpenfatioi? is exergis'd. Were thefebeftow'don the rnoS Vertuous 7 or were there an 1 mi tfeVed'i neceffary, Sccl 143 an Increafeof them, as Perfons proceeded in Vertuc, and came nearer and nearer to Repentance^ or were there 011 the other Hand a continu'd Evidence of Wrath and Implacability towards obitinate Sinners, this then would feem to fay fomewhat. But all Things are quite contrary, the Worft have the moll of them, and the Beft have commonly leaft of them. "What will the Sinner fay, that GOD is inviting me by his Goodnefs to Vertue > No, if I mould turn Vertuous I might rather ei- pecl: to be worfe dealt with. That is a bootiefs Way for any Thing I can fee in it. Does not Scripture and Experience tell us, That thus Things go, and that fuchUfe Sinners have made of this Difpenfation? And fo dark is it, that even they, who had GOD's Mind in the Word to unriddle the Myftery, have been fhaken at it fo far, that they have been upon the very Brink of Apoftafy, while they faw the Way of Sinners profper, and that they who hate GOD were exalted. How then can unenlightned Reafon draw fuch Inferences as thefe learn'd Men pre- tend > Albeit I have a great Veneration for thefe learn'd Men h yet if it would not appear prefumptuous, in one fo far below in all Refpects, to cenfure his Superiors, I would take the Liberty to fay, That in this Matter they are guilty of a double Miftake h Firft, In that they meafure Men's Abilities by a wrong Standard. What fuch Men as they may .trace by Reafon, many Men are under not only a moral, but even a natural Incapacity to difcover. Its certain, befidts that vaft Difference which is in the Capacities of Men, from different Education and Circumftances, whence its moraly ImpoJ/ible for one who wants that Education, other Occafions and Advantages which another has, to go that fame Length and trace thefe Difcoveries, which the other who had Education and Occafion may do^ there is likewife vail Dif- ference even in the natural Abilities of Men ( whether that ariles from their Bodies or Souls I difpute not now, nor is it to the Purpofe ^ for if from either, it is ftill natural) fo that one has not a natural Capacity to trace the Truths that others may, who have better natural Abilities : And fo it's naturally Impoffible for the Former to make the Difcove- ries which the other may. And I fear not to add, That if any fuch Inferences may be drawn from thefe Premises, as thofe learn'd Perfons pretend, yet many are under a natural bnpojfibility h and the meft un- der htfuperable moral Incapacity of tracing thofe Difcoveries. And if it be allow'd that any Man, without his own Fault, is under an Inca- pacity of making fuch Deductions, about the Placability of GOD, from thefe .Difpenfations of Providence, which I think cannot modeftly he deny'd. 144 Natural (Religion in/undent y deny'd, the whole Plea about Placability will prove no only unfervice- able to the Deifts, but, if I miftake it not, .unmeet to maintain that Station for which it is defign'd, in the Hypothefes of the learn'd Af- ferters of tins Opinion. Another Miftake I think thofe Perfons guilty of, is, That Men whofe Minds are not inlightned by Revelation, may poillbly trace thofe Difcoveries, which they who are guided by it may read in the Book of Nature. 4. I add, if thefe Things, whereon they Infift, as Difcoveries of this Placability in GOD, ferve to raife any Sufpicions of that Sort in the Minds of Men, and this is the moft that can be reafonably pretended, for Demonftration they do not amount unto, they are quite funk by the contrary Evidences of GOD's Seve- rity 5 which muft have fo much of more Force, in as much as they moft commonly befall the moft Vertuous, which [lightens the Sufpicion. And befides, as we heard Amyrali obferve, The Minds of Sinners, who are convinced in any Meafure of Sin$ who are yet the only Perfons that will think themfelves concerned in this Matter, are much more in- k clin'd to entertain Sufpicions than good Thoughts of him, whom tliey have offended, and who, as their Confciences afliire them, hates their Offences. ?. That which puts the Copeftone upon our Mifery, and concludes us under Darknefs, is that Nature's Light has no Help to guide us over thefe Difficulties laid in our Way, from any known In- ftances of any Perfons led to Repentance by thefe Means, or pardoifd on their Repentance. So that upon the Whole, I cannot fee fufficient Evidence of this Placability in the Light of Nature. XII. If it is alledg'd here, That if GOD had no IMm of Mercy iiv fparing the World, it's perfectly unintelligible whereThe did it. In Anfwer to this, It's to be obferv'd, That we do not fay that GOD had 710 Defign of Mercy in fparing the World, but that this his Forbearance of the World is not a fufficient Proof and Evidence of this Defign- and that Nature's Light can give no fatisfying Account of the Reafon of this Difpcnfation of GOD. So dark was thistofuch as had no ether Light, but that of Reafon, that the moft Part laid afide Thoughts of it as a Thing above their Reach 5 and the more thoughtful knew not what Judgment to make, but were confounded and perplex'd in their Thoughts.. They underftood not what Account was to be made of GOD's producing fo many fucceffive Generations of Men, and tolling them betwixt Love and Hatred, Hope and Fear by fiich a ftrange Mixture of Goo J and Evil*, Effects of his Bounty and Evidences of his Anger. Yea fo far were they confounded, that fome of them came the Length , and, ^eVeafd riecejfary y &C. 145- Length to fet GOD ajidejrom the Government of the World. This Way the Epicureans went, fome of them accus'd him of Impotency. No left a Perfon, than Seneca introduces GOD, telling good Men, That he could not help their Calamities. And Pliny accufes GOD, under the Notion of Nature, of no good Defign, " Naturam, quaji magna & fxva " Mercede contra tantafua Mnnera ufam $ if a ut non fails fit &ftbnare, " Parens melior Homini, an trijior Noverca fuerit •, id eft, ^ Nature has fo " cruelly counterbalanced its largeft Gifts with horrible Evils, that * it's hard to fay, whether it is not a fad or cruel Step-mother rather than a kindly Parent to Man. So that in Fadt, Men were tawsfparei and left in this dark Condition, as to the Reafons of GOD's Difpenfx- tion, is evident from Experience. The Reafons of this Conduct are to be fought in the Depth of the Wifdom andfoveraign Juftice of GOD. Christians who are found in the Faith will own, Tnat all who belong'd to the Election of Grace could not have come into Being, if the World had not been thus fpar'd. They will own, That the World could not have been preferv'din any Order, without thefe Effe&sbothof Bounty and Severity, whereby fome Reftraint was put on the Lufts of Men, and fome Government kept up among them, and they were kept from run- ning to fuch a Height in Sin, as would have made it impoffible for GOD, with any Confiftency to his Juilke, Holinefsov Wifdom to have preferved the World, till his Defign in its Prefervation was reach'd. And it'may be faid further, for the Satisfaction oiChriftians f-for the Veifts have no. Concern in this Account, which is bottomed on the Revelation they deny ) That if GOD had feen meet to make all that belonged to Ada?ns Covenant at once, they could not have reiiis d to confent to the placing their Happinefi on that Bottom whereon he plac'd it in the. Tranfa£tion with Adam, and could not have con- demn^ GOD for executing the Sentence upon all immediately upon the Breach of it. And therefore I think they have no Reafon tp quarrel GOD's keeping them out of Kell for a while. Further, GOD in his Wifdom, by leaving fo many Men in this dark Cafe for fo many Ages* has let them fee the Shortnefs of their Wifdom to difentangle them from that Mifery^ whereunto by Sin they were involved. It was in the Wifdom of GOD, that the World by Wifdom knew not GOD. Finally, This fhould make 1 us welcome the Gofpel,. which only can difpel the Darknefs we are under, as to the whole State of Matters betwixt GOD and us, and lead us to. Life and Immortality and Mexcy, pai'doning Mt** cy, which the dim Light of Nature could never difcover to us, /T Now \^6 Natural Religion infufficientj Now if we confider-what has been above difcours'd, it will be found that we have made confiderable Advances toward Decifion of that which is in Debate. We have clear'd what that Repentance is, which with any Shew of ileafon can be pretended available in the prefentCafe. We have evinc'd that the Placability of GOD, of which fometalk, were it difcoverable by Nature's Light x is not fufficknt to bring Men to this Repentance; Further, We have made it appear, That the Evidences of this Pla- cability brought from Nature's Light are not concludent. ■ But were all this given up, which we fee no Caufe to do, the prin- cipal Point is ftill behind, viz. Whether Nature's Light can afiertain us that all penitent Sinners fiall be pardon d upon their Repentance. This the Deifts mantain, and we deny. Their Aflertion, That the Light of Na- ture ajfurcs us that peyiitent Sinners upon their Repentance JlaJl ajfuredly be forgiven, is that which we Ihall next take under Gonfideration, and demonftrate to be groundlefs, falfe and abfurd by the enfuing Argu- ments. I. I reafon againfi: it from the Nature of Pardon. Forgivenefs or Far- Jon is a free AB of GODs Will. It is a freeing of the Sinner from the Obligation he lies under to Punifhment, by Virtue of the penal Sancli- on of that righteous and juft Law which he lias violate. All divine Laws are unquestionably equal, juft, and righteous, and their penal Sandtions are fo too. Certainly therefore GOD may juftly inflidi the Punifhment contained in the Sanation of the Law upon the Tranfgref- fbr 5 and confequently, we may without Fear infer, That to relieve him from that Penalty is a moftfree A&, to which GOD was not ne- ceflarly oblig'd. And indeed, tho* all this had not been faid, the Thing is in it felf clear * for we can frame no other Notion of Forgive- xefs than this, That it is a voluntary and free AS of Grace, which remits the Punijhment, and loofes the Sinner from that Punifhment he jujlly defer- red, and which the Law-giver might jujlly have infixed on him. Now this being clear, we fubfume, That fuch A8s cannot be known other- wife than, either by Revelation, that is GOD Y declaring himfelfex- prefly to this Purpofe, or by the Deed it felf fome poftive AB of For- givenefs, which is the Effed of fuch a Purpofe. The Deijls difown and deny any Revelation. And for any EfFe& declarative of fuch a Pur- pofe, we (hall challenge the World to produce it; There never was; uor.isjany onePerlbn, of whpm wc caa certainly affirm,, upon the in- formation i and tfteVeaPd neceffary, &c. 147 formation only of Natures Light, that GOD has forgiven him, either upon Repentance or without it. And if there were fuch Perfons, it would not bear the Weight of a general Conclusion, that GOD has done it therefore he will do it to all, in all other Inftances. 'il. I reafon againft this fuppos'd Conftitution from the Extent of it, that GOD will pardon all penitent Sinners. If this is not faid, hepar- ans none upon their Penitence: For if any penitent Sinner can be fup- pos'd to remain unpardoned, why may not all ? Befides, Unpenitent Sinner is punified, then it muft be upon fomewhat elfe than Penitence, that he who is pardon'd obtains Remiflion. For if meer Penitence had been fufficient, a Penitent could not have fuffered. Now if all penitent Sinners are forgiven, and Nature' j Light allures them that they lhall be forgiven, then the Extent of this Conftitution is very large. For 1. It makes void the penal Sanction of the Law as to all Sins, however atrocious they are, if the Sinner is only a Penitent. 2. It extends to all Ages, Places and Generations of Men, that ever have been or mall be in the World. 3. It reaches to all Sorts of Perfons, even thofe who are in Capacity to introduce the greateft Diforders into die Govern- ment of the World, as well as the meaneft Offenders. Well then, the Deifis muft maintain that it is thus enacted, and this Act or Con- ftitution is in all this Extent publickly declar'd by the Light of Nature, >fo that all may know it. 4. It reaches to all Sins, paft, prefent and to come-, they fhall all be forgiven, if the Sinner do only repent. Now againft fuch an extenlive Conftitution, we offer the following Confiderations •, 1. All wife Governours who have any Regard to the Hondur of their Laws, Authority, and Governments, ufe to be very fparing in indemnifying Tranfgreffion. And no wonder they Ihould 5 for wife and juft Rulers are not wont to enact Penalties, but in Proportion to Offences. And therefore, a paffing eafily from them tends to make Tranfgreffion cheap, and weaken the Conftitution, and fo diffolve the Government. Now GQD is no lefs tender of the Honour of thofe Laws, which enact Nothing but what is the Tranfcript of his own righteous Nature, and the Oppofite whereof he has the deepeft Ab- horrency of, as contrary to the fame. . And can we then reafonably fuppofe him to be fo lavifh of Forgiveness as to eftablifh it in ft* Arrange an Extent ? I believe it will be hard for any thinking Man to judge fo. T 2 2, In 248 Natural Religion infufpcient, ■ 2. In all well ordered Governments, Pardon is a particular A3 of Grace, reftri&ed to fome Time, Place and Perfon h yea and Grimes too : And therefore is never extended, fo iwriverfally as here it is, and if it is to, the Purpofe muft be aflerted.^ So that the common Reafon df - Mankind- declares againft fu£h a Conftitution : For what is ormay be pretended of impenitent Sinners being excluded, is in very Deed, no Reftri&ion of the Law indemnifying Tranfgrcfibrs of whatever Sort, that are but willing to be indemnified. f For impenitent Sinners are they only who have no Will to be 'pardon'd, or who will not accept of Favour, Now to indemnify all that are willing to be pardon'd is a very odd Conftitution. And before I afcribe this to the Wifdom of the great Ruler of the. World, I muft fee better Reafons than I am ever like to fee in this C fe. 3c No wife Government ever ena&ed Pardon of fuch an univerfai Extent,, without fmther Security for the Honour of the Government, into a perpetual and ftanding Law. Pardon and ABsof Grace are a Part of the Soveraigvty of the Governour : And however he may make them veiy-.-extenfive fometimes^ yet he always . re ferves it fo in his own Power, that it fhall afterwards be voluntary and free to him to forgive or not as he fhall lee Caufe. 4. Such a. Conftitution is efpecially irreconcileable with Wifdom and Equity,- if it is extended to TranfgreiEons not yet committed ^ for in t that Cafe it looks like' an Invitation to Sin. ?. And this binds more ftrongly, if the Perfons are ftrongly inclin'd. to Sin. . 6. More efpecially fuch a Conftitution is never to be reconciFd with Wifdom\ if it is univerfally made known and publinYd without any Provifion made for fecuring of the Honour of the Law, againft any . Abufe of fuch Grace. Now I defire to know if Nature's Light difcovers fuch an Ad; and Declaration 0} Grace. Where is there any Care taken, or airyProvifos infert in the Declaration that can evidence the Regard GOD has for his Laws, and fecure againft the Abufe of fuch Kindnefs? Indeed the Scripture Difcovery of Mercy to penitent Sinners* on Ac- count of Cbrifls Satisfaction, fully removes all thofe Difficulties which otherwife, fo far as I can fee, are never to be remov'd : And there- fore I can never fee how fuch a Declaration could be made without the concomitant DifcoVery of a Satisfaction to Juftice, and Reparation of the Honour of the Law-giver and Law, and Security againft Abufe of Grace, Remarkable to this Purpofe are the Word& of the learn'd audi .and (%eyea?d necejfary^ &c. 149 and. judicious Dr. Hov, " That Prince would " certainly never be fo much magnify d for his Living Temple, " Clemency, and Mercy, as he would be defpis'd Part 2. P. 327, «* by all the World, for mcft remarkable Defetfs . ** of Govei nment, that fhould not only pardon whofoever of his Subjedts «* had offended him, upcn their being fony for it -5 but go about to tc provide, a Law fhculd obt in in his Dominions, through all after- u time, that whofcever fhculd offend againft the Government, with " whatfoever Infolency, Malignity and Frequency, if they repented, " they fhould never bepurifld, but betaken forthwith, into higheffi " Favour. Admit that it had been congruous to the Wifdom and " Righteoufnefs ci GOD, as well as 1 lis Goodnefs, to have pardon'd a " p ai titular Sinner, upon Repentance, without Satisfaction-, yet nothing "could have been more apparently unbecoming him, than to fettle ft an nniverfal Law for all future Time, to that Purpofe, that let as " many as would, in any Age to the World's End, affront him never " fo highly, invade his Rights, trample hk Authority, and tear the tc Conftitution of his Government, they fhould upon their Repentance " - 'be forgiven, and not only not be puniuYd, but be moft highly ad- " vane'd, and dignify d. Thus far he. In the fubfequent Paragraph he learnedly and judiciotrfly fhews the Difference in the GofpelPropofal of Mercy ^ to Offenders, from this fuppos'd Cafe- of forgivenefs without Satisfaction. III. I enquire, Whether is it pofTible that there may be any Crime fo atrocious, that it mny bepofTible for GOD, in a Congruity with his Perfections, to punim, notwith {landing of the Intervention of Repen- tance ? If there'may be any fuch, then certainly it is not mcerly 011 Account or Repentance that Sin is pardon'd : And fo a Penitent cannot always be fure of Forgivenefs. Further, confiddring how grievous and finful every Tranfgreflion of GOD's Law is, how can I be fure what Sins are pardonable upon Repentance, and what not ? If it is not poffible for GOD to punifh any Penitent, then 1. I would enquire what fo • great Matter is there in Repentance, that can bind GOD up from vindicating his. Honour -'againft Affronts already offer'd > 2. To what Purpofe was the penal Santticn fince, in the Cafe it was defignd ? For when the Law is tranfgrefid, it may not poffibly take Place, but tire Execution is inconfiftent with the Nature of GGD, . 3. How will this ImpoJ/ibilhy ever be proven >- Repentance hath nothing in it fo great to infer it: For in Repentance no more can be alledg'd but a Return to Duty ; I 5 o Natural (Religion infufficient, Duty antecedently clue. And as to this, we are unprofitable Servants. And Chrift has told us what Reafon tells us alfo, that we deferve no Thanks for it. And as for the other Part, Sorrow for Bygones, it is the necefTary Rcfult of that Regard to the Deity, and Knowledge of our own Sin, that is likewife our own Duty. Now what is there, in all this, that fhould be fuppos'd to be of fo great Worth, that it muft in- evitably flop the Cqurfe of Juftice ? But here it may be objected, not only by Deijls, but fome, who are very far from favouring them, " That GOD Baxter Reafons of " cannot caft away from his Love and Felicity Clmft. Relig. Part i. " any Soul, which truly loveth him above all, Pag. 184, 188. " and which fo repenteth ofhisSin, asto return " to GOD in Holinefs and Life. I anfwer, 1. The Suppofltion that a Sinner convinc'd of Sin can repent without fome Security given as to Pardon, can love GOD above all, and fo repent as to turn -to Holinefs in Heart and Life, appears to me impoffible. Much lefs is it poffible that an unconvinced Sinner can repent. The Reafon is plain, a clear Convidion of Sin inevitably calls us under the deepefl Fear of GOD, and Dread of Punifhment from him, which not only cafts out that Love, but draws on Hatred, oratleaft, Ilrong Averfion ^ as we heard the learnd Amyrald well obferve in the Words before quoted. Now it is certain, that fuppofe one Impoffible, twenty will follow. 2. If the Thing is not impoffible, which I think it is, yet certainly it is a Cafe that never happen'd, and is never like to happen. 3. Suppofing it poifible, it is a very bold AfTertion, that no Crime, how atrocious foever, would juftify the inflicting of the Penalty contain'd in the righteous Sanction of the Law. 4. Much lefs then is it hard to fuppofe that it would juftify GOD's denying any Reward to the Sinner, that he has fo finn d. And if it is granted that Penitence does not neceflarly reftore to a Profpedt of Reward, all Reli- gion and Encouragement to it is loft. I cannot forbear quoting again the accurate and judicious Dr. How\ Words, who after lie has fhown that our Offences againft GOD incomparably tranfeend the Meafure of any Offence that can be done by one Creature Living Temple, againft another, prefently fubjoins, " Yea, and P^rt 2. P. 24a* " as it can never be thought congruous, that " fuch an Offence againft an humane Governour, " mould be pardoned, without the interveening Repentance of the II Delinquent j fp we mgy cafily apprehend alfo the Cafe to befucb, u and <%eVeafd nece/fary, Sec. ijt as that it cannot befit, it mould be pardoned on that alone, without other Recompence : Whereof if any {hould doubt, I would demand* Is it, in any. Cafe, fit, that apenitent Delinquent againft humane Laws and Government, mould be punifh'd, or a proportionable Recompence be exacted for his Oifence notwithftanding i Surely it will be acknow- ledged ordinarly fit $ and who would take upon him to be the Cenfor of the common Jufiice of the World in all fuch Cafes ! Or to damn the Proceedings of all Times and Nations, wherefoever a penitent Offender hath been made. to fuffer the legal Punifhment of his Offence, not- withftanding his Repentance ? How ftrange a Maxim of Government would that be, That it is never fit an fender, ofwhatfoever Kind, J/jould bepunified, if he regent hhnjelfofhis Off erne ! And furely, if ever, in* any Cafe, fomewhat elfe than Repentance be fitly infifted on as a Recom* pence, for the Violation of the facred Rights of. Government, it may well be fuppofed much more fo in the Cafe of Maris common Delinquency and Revolt from GOD- IV. I reafon againft this Pofition, from the Confideration of the law* perfection of this Repentance, which, as it takes Place amongft finfiil' Men, is guilty of a double ImperfeBion. Our Sorrow and our Return arc imperfect, in Refpect of Degrees . Our Relation to GOD and his to us requires the higheft, the moft perfect Love, and the moft cordial Obe- dience. Nolefswill anfwer our Obligations. And our Sorrow, if it is requir'd, muft be fuppcs'd likewife to be fuch as refults neceflarly from fuch a Love. Now what can be more evident than this, that none of the Children of Men love GOD as they ought, and with that Intention and Vehemency, which anfwers their Original Obligation} And confequently. their Sorrow and Obedience can never come up to it : For they being theRefult of this Love, can never, go beyond the Prin- ciple, which influences them. Again r our Return is liable to another Imperfection, even a frequent Interruption. The Cafe is not thus, that we only once, through Infirmity, make an Efcapc ^ but even after; our fuppos'd Return, it muft be allow'd that there will be After-devia~> tions. And hence it becomes a Queftion, How can we expect Accept* iance in our Returns ? How can our Repentance, which anfwers not the Demands of the Law, and our Ties to Duty be accepted for it felf?, And if fo, much more may it be a Queftion, How can it be allowed fuffi- cient to attone for other Tranfgreflions, yea, how can it be fufficienfc to attone for Tranfgreflions, which it takes no Notice of ? For there are fuch Sins as by the Light of Nature we are never likely to reach, the. Conviction of j and therefore it's imppfiible we (hould forrow fos thenx, 152, Natural (Religion irifuffrcient, them, or repent of them ? However Men may pleafe themfelves with z Fancy of the Sufficiency of their Repentance . yet a Sinner, that under* ftands his own Cafe, will never be able to fatisfie his own Conference in this Matter. I know it is pleaded, " That we have a hard- Dr. Whichcot'* " er Province to adminifter, than even the An- Jeleft Sermons, Fart tf gels themfelves ^ they not having fo grofs a 2d, Serm. 2d, on Acts " Body as we have, nor expofed to fo much Evil 13. 38. P. 322, 323. •" as'we'are. But GOD he knoweth our Frame, . "and upon that Account, is not extream to mark " what is done amifs. A Creature, as a Creature, is finite and fallible : '* And yet we are not the moft perfect of GOD's Creation. Npw, for " fallible to fail, is no more than for frail to be broken h and mortal to die. Where there is finite and limited Perfection, there is not Thus fpeaks Dr. Whichcot. To this plaufible Difcourfe we anfwer, either this Reafoning pro-' ceeds upon the State of Things, according to the Covenant of Grace, and refpedts them who have laid hold on it, or it does not: If it does proceed on this Foot, we fay it helps not the Drifts: But if, as it feems, it be extended further, then I fhall jnake the following Remarks on it. 1. Albeit we have here many Things prettily faid, yet I can- not but deeply diflike the Difcourfe, becaufe it aims at the-Extenuation of Sin, and pleads its Excufe from our Frailty. Now befides that this bears hard upon the Author of our Confutation, as if he . had made it unequal to the Laws he impos'd on it -, 'tis a toolifli Argument, be- caufe the Cafe may be as much exaggerate on the other Hand by re- prefenting the Greatnefs of the Law-giver, the Equality of the Laws, and the Ability of Man, at leaft in his frfl'Mxke to obey. And the one will not fignifie more to give us Hope of Forgivenefs on our Re- pentance, than the other will to make us defpair of it. 2. It feemsto reflect on GO O's different Conduct with the Angels that finnd, who had no Place allow d them for Repentance: For their Frame was finite, and and ^eVeafd necejfary, &c. I 5 3 a nd fo frail and failable. The little Difference from the Groflhefs of our Bodies, if Man is not fuppos'd corrupt, and his Body inclin'd to Evil, makes no Difference that can fatisfy -, for ftill we were under no Neceffity of finning from our Conftitution, if it is not fuppos'd corrupt. But to pretend that Man was made corrupt, carries our Frailty too far, to make it GOD's Deed. We cannot plead, in Excufe, any Defers in our Conftitution, that GOD put not there. 3. It damns all humane Laws that fpares not penitent TranfgrefTors. If it be faid, That they are under a Neceffity to do it. I anfwer whence doth this Neceffity strife > Is the Honour of the Divine Law lefs dear to him and of left Confideration, than the Honour and Rights of humane Conftitutions and Governments? But further I defire to know, Will Neceffity juftify the Punifhment of the Penitent } If not, then here it doth not juftify: If it doth, who will allure me that there is not as great Neceffity for this Courfe in divine, as humane Governments ? At leaft infome Inftances. And if in any Inftance the Piinifliment of a Peni- tent may take Place, who will condefcend where it may and where not? How likewife, can it be faid, That Penitence fecures Pardon \? Further, 4. I fay directly to the Argument 5 If divine Laws are as much adjufted to Man's Power, as the Conftitutions and Laws of humane Government are ( and they behoov'd to be fo, with Refpect to his Power in his firft Conftitution has been made appear ) then it is no. more hazardous to come into Being, than to enter. into humane Society r , where frail Man may, for a Word or a Deed, forfeit his own Life to Juftice and all the Advantages of it, and beggar his Pofterity, and that without any Profpeft of Relief by his Repentance. If it be faid. The Punifhments are greater in this Cafe -, I grant it : So are the Laws top, and confequently the Tranfgrejions : And fo likewife are the Ad- vantages of Obedience • and without an injurious Reflection on GOD, it cannot be denied that the Laws are, as well at leaft, attempered to Man's Abilities wherewith he was created and fubjected to them. ?. Ldo not fee how it can be in Juftice to infiicf a j nft Pmii'hmcnt upon Tranfgreflbrs •, and fuch of Neccftity, that is, which is included in the San&ion of the divine Laws. Nor does Repen- tance make that Execution unjuft h which, See Specimen Refu- without it, is allowed not only juft, but indif- tationis Crellii, Pag. penjibly neceflary. This I might largely (hew, ico, 101, & .feqii. but others have done it well. U . V. The i 54 Natural Religion inf undent, V. The Falfhood of this Propofition may be further evidenced from the Nature of the Jujlice of GOD, that feems neceffarily to require that Sin be punijl:ed. For clearing this, I (hall make the enfuing Observations : In doing which, we fhall aim at fuch a gradual Pro- greffion as may fet the Matter in the beft Light. i. Jujlice ftridtly taken, is that Vertue of the rational Nature, whofe Bujinefs it is to preferve, maintain and be a Guardian of the Rights of rational Beings. It is commonly defin'd a conjlant and abiding or fixd\ Will of giving to every one what is their Right or Due. Whence it has bsen debated, whether in Man there is any fuch Thing as SelfjuUice h becaufe, according to this Account of Juttice, it feems to be reftridted to the Rights of others . And this Reftridtion has Countenance given to it from that common Maxim, That volenti non fit Injuria, which is founded in this, That a Man is fuppos'd capable of parting, without wrong, with his own Rights, and confequently is not capable of Injuftice towards himfelf. It is true, Man has no Rights, which he may not denude himfelf of by his own Confent. Yet fince Man has fuch Rights, tho 5 they are but derived ones, as alfo his Being is, as he cannot denude himfelf of without Fault, I fee not but even fuch a Thing as Self-jutfice may take Place among Men : But whatever the Cafe be as to Men, there is certainly in GOD to be allow'd fuch a Thing as Self -justice. For clearing of which, I obferve, 2. That GOD, being the Fomitain of all Rights, has certainly Rights, which he can by no Means denude himfelf of. He has a Right of Dominion over the Creature, and to the Creatures Subjedtion, that he cannot part with. As long as there is a rational Creature, it is, by its Being, inevitably fubjecl: to its Creator, and he cannot part with that Right he has to govern it. " With the fupreme Pro- Living Temple, " prietor, there cannot but be unalienable Rights, Part 2, P. 270. " infeparably and everlaftingly inherent in him: " For it cannot be, but that he, who is the " Fountain of all Rights muft have them primarly and originally in " himfelf-, and can no more fo quit them, as to make the Creature " abfolute and independent, than he can make the Creature GOD. . Hence inevitably there muft be allow'd Self jujlice, which is nothing elfe, fave that fixd Determination of the divine Will, not to part with what is his own unalienable Right, and confequently to maintain it. 5. This Juttice, in Order to maintain GOD's Right of Government, obliges him to enadt penal Laws as the Meafure of the Creatures Subjection , and (fyVeafcl neceffary, &c. 155 Subje£iion and Obedience. A Sitbjeft he cannot be without Laws. And where the Creature is capable of tranfgreffing, Laws cannot be fuch without Penalties. Without thofe, they were rather Counfeh or Advices, than Laws 5 and the Perfon to whom they are given is left at Will to be fubjedt, or not. And if GOD mould thus leave the Creature with- out a Penalty, then upon Tranfgreffion, the Tranfgreflbr has dipt entirely out under the Dominion of GOD ^ for he is not actively, m that Inftance, fubjecl to GOD. And neither is hepajfwely fubject, if there is no Penalty. So that by this Means GOD has forfeited or loft his Right which is impofiible. There is no other imaginable Ty of Subjection, but either the Precept or the penal Sanation of the Law, whereby rational Creatures, as to their moral Dependence can be bound. New if GOD part with the one, by remitting the Penalty, or ena&ing Laws without it, and Man caft off the other by Dijobedience, the Creature is, at leaft thus far, independent. Which how abfurd it is, 'tis eafy to fee. Wherefore, in Cafe the Creature is made, we cannot but fuppofe a Law muft be made to it. And if the Creature is capable of violating that Law, there muft, for prefer ving that Right, which GOD has to the Creatures Subjection, be a Penalty annex'd to that Law. Whence it feems evident, " That GOD did owe " it to himfelf primarly, as the abfolute So- Living Temple^ VII. I further argue againfl this Doclrine, That this ConJiitution r , Grant or Allowance of Repentance, in Cafe of Tranfgretfion, is either co-eval to the Law, and has its Rife as the Law hath, in the Relation betwixt GOD and Man and their Natures, as being a necefTary Re- fultofthem-, or it is a poflerior Eftablifhment, and an A3 of free ■ and gracious Con dependence in GOD, to which he was not neceflarily oblig'd. If this lafl is faid, then fay I, This could not be known, but by a Revelation or fome Deed of GOD, expreffive of his Mind in this. Matter,, The Firft is.deny'd by the Deijls^ and we defire them to produce. 160 Natural (Religion infuffiient, produce the Work of Providence^ whereon it's legible, that GOD with- out any other Reparation to his Juftice, for the Injury done him bjr Sfn 9 will pardon the Sinner upon his Penitence and admit him to Blifs. For tho 3 we fliould admit that fome Works of Providence fingly taken, without obferving others which have a contrary Afpedt, have fome- what like an Intimation of a Placability, which we fee but little Rea- fbn to do -, yet we deny pofitively that there is any that fpecifies the Terms, or particularly condefcends on Repentance, as that whereon he will be pacify 'd and reconcird to Sinners. And if any will pretend to draw this from them, I vyifli they would effay it,and let us fee of what Form their Procedure will be : Perhaps they may prove that it's not conliftent with GOD's Attributes to pardon an impenitent Sinner : But if they think thence to infer, That therefore it's confiftent to his Attributes to pardon one meerly upon his Penitence, they may make good the Confequence if they can $ they will find it harder rhan it appears. If the Former is faid, That this Conftitution is co-eva I with the Law, and is as much a necefiary Refult of the Nature of GOD and Man, and their mutual Relation as the Law it felf Befides what has b^n faid to demonftrate the Folly of it, let thefe three Things be confidered* i. The Deitis do and are oblig'd to fay, That Man is not now from his Birth more corrupt than he was atfirft. 2. Man at his Original was, and confequently according to them, ftill is endued with Power, ftifficient perfe&ly to know and obey the Law he is fubje&ed to. To fay that he was fubje&ed to a Law, which he was not able to know or obey, is to accufe the Deity oi Folly and Injuftice • as has been made appear. 3. TheiW to which Man is fubje&ed, is exactly fuited to GOD's great Dejign, his own Glory and Mans Happinefs. Thefe being granted, I conceive it evident, I. That Nothing can be faid more injurious to the glorious Perfe&ions of GOD, than that any of them gives Ground of Hopes, far lefs Affurance of Impunity to Man, if he break thefe Laws, which are equally fuited to promote GOD's Glory and his own Good, and which he wanted neither Power to know nor obey. 2. Such a Grant would be of no lefs dangerous Confequence to Man, becaufe it could be of no other Ufe, than to tempt to a Violation of thofe Laws, which it is fo much his Iriterefr, to obey. and (fteVeaPd necejfary, &c. l6\ But fome may fay, It would be difcouraging to Man to think he ^Were undone \ if he difobey 5 d in the leaft. I anfwer, This could be no reafonable Difcouragement if he was poffefled of Power perfe&ly to know and obey the Law he was fubjedted to. Again, it may be faid, That it was necefTary there fhould be fuch an Incouragement to Man* becatrfe, tho' he were intruded with/w#ci- ent Power to know and obey the Law of GOD ; yet he was for Trial ex- pos'd to a great many ftrong and forcible Temptations to Difobedience. For Anfwer to this. 5 fuppofe two Men equally able to know and obey the Law $ the one knows he may obtain Pardon on Repentance, the other believes himfelf irrecoverably loft if he tranfgrefs ; I defire the Obje&er, on Suppofition that both were attack'd with a Temptation equally ftrong, to anfwer me ferioufly, i . Which of thofe two would in all Probability fooneft yield} he that fa w a Probability of Efcape, or he that &wnone > 2. Since the keeping of the Law was highly ad* vantagious to both, which of the two is in the beft State? he who has this ftrong Motive to Obedience, that he is ruhid if he difobey • or he that hath this Encouragement and Inforcement of the Temptation to Difobedience, that he may difobey and efcape > Nor will they evade by faying, That this Conftitution was knowable before, but was not taken notice of till &>z fell out : For if it might be known, all the Incon- veniencies mention'd will follow. Befides, if it was taken notice of after the fir ft Sin, it might be a Temptation to all fucceeding Tranfc greffions. In Fine, If this Allowance of Repentance be faid to have the fame Rife with the Law, and be equally necefTary from the Nature of GOD and Man and their mutual Relation • it is zplain Difpenfation with the Law, and that equally made publick, being notified in the fame Way as the Law is ; which how it is confident with the Jfifdom, Holinefi and Juftzce of GOD, I know not. ^ VIII. To add no more on this Head, If this Story about the Suffi- ciency of Repentance lies fo open to the Light of Nature, whence was it that it was fo little difcerned ? The Name of it, in the Senfe and to that life we now fpeak of, fcarce occurs amongft the Ancients, if we may believe Herbert, who read them all with great Diligence, and with a Defign to find what was fov his Purpofe. Speaking of their Sins, he fays, " Neque igitur mihi Dubium eft, u quin eorum posnituerit Gentiles, qua tot Mala Herbert de Relig a And hereupon they thought that all their Sins did meet upon it, and de- file it to that Degree, that none, who had touch'd it, dar'd to return home till they had wafrYd and purify'd themfelves. Suidas reports of the Greeks, " Quod, eL qui malts averruncandis quotannis deftinatus " erat^ Jic imprecabantur, Jis *gptvj.n^ noftru7?i, hoc eft, Sains & Redemp- u tio. Atqne ita ilium in Mare projicie t bant A quaji Neptuno Sacrum per* u folventes. Servius tells, " M tfiliene{,quoties Peftilentia laborabant 9 66 units fe ex Pauperibus offerebat, alendus Anno integro publicis & puri* iC eribus Cibis. Hie potfea, ornatus Verbenis & Veftibus facris, circum- " ducebatur per totam Civitatem cum Execrationibus, ut in ipfum recide- " rent Mala totius Civitatis h & Jic projiciebatur. But wc have ftay'd too long in refuting this mad and ungrounded Conceit. VI. Some, to prove that the Works of Providence, particularly his Forbearance to Sinners and Bounty to them, do call Men to Repentance with- out the Word, urge the Apoftle's Words, Rom. 2.4. Or defpifefl thouths Riches of his Goodnefi and Forbear ance 9 and Long-fuffering, not knowing that the GoodnefsofGOD leadeth thee to Repentance} To this wean- fwer, r. Divines, and thefe not a few, nor of the Turret. Vol. 1. loweft Form, do underftand this whole Context Loc. 1. gue$. 4. of the Jems 7 and they urge Reafons for it thafi are not contemptible. If this Opinion hold, no more can be drawn from thefe Words, than what has been already granted without any Prejudice to our Caufe^ viz. That this Difpen- fation, where Perfons are otherwife under a Call to Repentance, gives Time to repent, and enforceth the Obligation of that Call they are under. 2. But to cut off all Pretence of any Plea from this Scripture, we (hall take under our Confideration, the Apoftle's whole Difcourfefrom the 16 Verfe of the 1 Chap, to the 4. Verfe of the 3d, and give 3 View of thefe Words, and other PafTages infifted upon to the fame Purpofe, with a fpecial Eye to the Apoftle's Scope in the Difcourfe, arid the particular Defign of every Paflage. And this we {hall under* and (fieVeafd neceffary, See. \&9 fake, not fo much out of any Regard to this Objection in particular, but to obviate the Abufe of feveral PafTages.of this Difcourfe of the Apoftle, by one with whom we fhall liavejuft now Occafion to debate aknoft every Verfe in this fecond Chapter. If therefore our Refolution of the Apoftle's Difcourfe feem a little tedious at prefent, this Difad- vantage will be compenfate by the Light it will, contribute for clearing many of the enfuing Objedionf. * The Apoftle Paul, 'Rom. i. 16. had afTerred, That the Gofpel is the Power of GOD to Salvation to every one that believes, to the. Jew fir ft aril alfo to the Greek, that is, It is the only powerful Mean of Salvation to Perfons-of all Sorts -, neither Jew nor Greek can be faved by any 0- ,ther Mean. In the 17 Verfe, he advances an Argument for Proof of this A/Tertion, which is plainly this ^ That Revelation, which exhibits the Righteoufnefi of* GOD, which is the only Righteoufnefi that can pleafeGQD, and on the Account whereof he accepts and juftifies Sin- ners } and which exhibits this, Righteoufnefs, not upon (lender or con- jectural Grounds, but from Faith,' that is, upon the Teftimony of the Faithful GOD, who can neither be deceiv'd nor deceive us, propofei this Righteoufnefs to our Faith, is the only powerful Mean bf Salva- tion : But it is the Gofpel only that doth reveal this Righteoufnefs of Gt)D bom Faith, or upon the Credit of divine Teftimony unto Faith ; Therefore theGofpelis the only powerful Mean of GOD's Appoint-* ment. ■ k This is plainly the Apoftle's Argument ^ and if we confider it, we will find it to Comprize three AiTertions * 1. That the Righteoufnefs of GOD reveal'd in the Gofpel, and f&eiv'd by Faith, is that, on the . Account whereof, Sinners are accepted with and juftify'd before GOD. This is one Branch of his fir ft Proposition, which he defigns to explain and confirm afterwards at Length. Here he only confirms it by hinting a Proof of it from the Prophet Ifabakluk\ .Words', Thejuft ftiall live by Faith, that is. Faith receiving tlie Righteou(iieis di'GOD reveal'd in thePromife, is' the Foundation of all the Godly,. their Hopes of Pardon, Peace with GOD, Grace to fupport under Trials, and a 'mer- ciful Deliverance from them. As it is by thefe Things they live m troublefom Times, fo it's the Acceptance of this Right eoujnefs, that gives them any Rightto thefe Advantages 2. His firft Pr op •o]it ion im- plies this AfTertion, That this Righteoufnefs of GOD reveal'd in the Gofpel, is the only effectual Mean of Acceptance with and Juftification before GOD 1 or, that there is no other Way wherein any or the Y Children 170 Natural Religion infuffiient, Children of Men may obtain thofe Advantages, fave this Way of aci cepting by Faith, the RighteoufnefsofGOD, upon the Credit or Faith of his Teftimony^ this is the other Branch of his firft Propofition. .. 3. The Apoftle aflerts in this Argument, That the Gofpel doth reveal this Right eon fjtefs of GOD$ on which, and. oh which only, Acceptance with and Juftification before GOD are to be obtain'd, from Faith to Faith. This is the Apo file's Affumption or fecond Propofition. The Apoftle having hinted for prefent, at a Sufficient Proof of the Fhft of thefe Affertions, as has been faid, pafTes it. He lays afide likewife the Third of thefe Affertions, defigning to clear it afterwards: And addreffes himfelf to the Proof of the Second in the enfuing Dif- courfefrom Chap. 1. Verfe 18. to Chap. J. Verfe 2 o. or thereabout. The Propofition then which our Apoftle fpends the whole Context under Consideration in Proof of, is, That there is no other Way whereby a Sinner can obtain Juftification before,, or Acceptance with GOD, but by Faith: Or that neither Gentiles nor Jews can be juSiffd before. GOD by their own Works: This he demonftrate% Firft againft the Gentiles in particular, from Chap. 1. Verfe 18. to Chap. 2. Verfe 16. according to our prefent Suppofition, or Conceffion to our Adverfaries. Next, He proves the fame in particulur againft the Jews, Chap. i\ to Verfe 8. of Chap. 3. And from thence to the Clofe of his Difcourfe he demonftrates the fame in general againft all N&nYind whether Jews or Gentiles. • I. Then, he demonftrates againft the Gentiles in particular, That they cannot be juftify'd before G£)D by the Works they may pretend to have done in Obedience to the Law of Nature, by the enfuing Ar- guments, which we lhall not reduce into Form -, but only propofe the Force of them^ by laying down in the moft natural and eafy Order, the Propofitions whereof they do confift. ^ Li The Apoftle infinuates, Verfe 18, That the Gentiles had fomeiVb- tions of Truth concerning GOD, and the Worfhip due to him from the Light of Nature, Verfe 18. tho* they imprifon'd them : And whac here he infinuates, he diredtly proves, Verfe 19, 20. II. He afterts, That they did not walk anfwerably to thefe Notices} tut detain d them i n Unrighteoufnefs • that is, they : fupprefs'd, bore them down, and would not allow them that directive Power over their Pradliees which they claim'd -, but in Oppofitionto them went on in . Sin. This he had intimated in the General, Verfe 18. and he proves it, Verfe 21, 22, 23. IH,H* and ^eVeafd necejfary^ Sec'. . I 71 III. He proves, That the Wrath of GOD is reveaVd from Heaven, efpecially by Inftances of fpiritual Plagues, the moft terrible of all Judgments, againft them for their counteracting thofe Notices of Truth. This he had alfo intimated, Verfe 18. and proves it, Verfe 24, 25, 26. IV. He mews, That the Gentiles being thus, by thejuft Judgnent of GOD, given up and left to themfelves, did run on from evil to worfe in all Sorts of Abominations' 5 and thereby did render their own Condemnation the more fure, inevitable and intolerable. This he does from Verfe 26. to 32. V. To confirm this further, Verfe 32. he {hews, That theFad can- not be deny'd, in Regard that they both pra&isM. thofe Evils them- felves, and made themfeh>es guilty by their virtual Approbation of them in others : Nor could it be excus'd, fince they could not but know, if they attended to the Light of Nature, that fuch grojS Abominations are worthy of Death. VI. The Apoftle having in the Lift Verfe of Chap. t. menticn'd this Aggravation of their Sins,' that they were againft Knowledge, takes Occaficn thence to proceed to a new Argument, whereby he at once confirms what he-had faid about their finning againft Knowledge, Chap. 1. Verfe 33. and further evinces his main Point, That they muft inevitably be condemn'd by a new Argument, which he lays down in the enfuing AfTertions, either.exprefs'd or infinuate. i. He takes notice, That the Gentiles, if he (peaks of them, do themfelves prattife thofe Things, which they judge and condemn others for. : ' • 2. He takesit for granted, as well he. may, That he who condemns any Pra&ice of another, doth confefs that, That Practice in it felf-is . worthy of Condemnation. 3. He hereon infers, That the Gentiles ie-pra&ife thofe Things,which according to their own Acknowledgment, are in themfelves worthy of Condemnation. Now this Conclufion dire&ly fixes upon them the Ag- gravation mentioned in theClofe'ofthepreceeding Chapter, viz. That they know the Things they do to be worthy ef Death. ' And this fu£- ficiently clears the Connexion. 4. He fubfumes again, That the Judgment of GOD being always according to Truth, he will certainly condemn all, who do Tilings that in Truth are worthy of Condemnation, Verfe 2. 5. Hereon by an inevitable Confluence, Verfe 3. he concludes, That COD will certainly condemn the Gentiles, which is the main Point. Y t 6. As 172 Natural Religion infujficient, 6. As an Inference from the Whole, he coucludes, That as any Profped of Efcape is vain, fo they are precluded from all Excufe, or Shadow of Ground for reclaiming againft the Sentence of GOD, which by their own Acknowledgement proceeds only againft Practices, that are in Truth worthy of Condemnation. VII. The Apoftle having thus lock'd them up, as it were, under unavoidable Condemnation, proceeds Verf. 4. to cut off their Retreat to that, wherein fome of them took Sanctuary. They concluded, That GOD, who did forbear them, while they went on in Sin, and allow'd them te fhare fo deep in his Goodnefs, would not. punifh them fo feverely. To cut off this Plea, the Apoftle firft taxes them as guilty of a grievous Abufe of this Difpenfation, while they drew Incourage- ment from it to go on inrSin. 2. He argues thein. of grofs Ignorance of the genuine Tendency of this dealing of GOD. To argue thus, GOD Jpares me and is good to me, therefore I may fafely Jin againft him And hope for his Impunity in committing known Sin againft him, is mad and unreafonable. Re afon would fay; GOD forbears me, and fo gives me Time ^ he adds'to former Obligations . I lay, under to obey him by loading vie with new Kindnejfes, therefore I Jf)ould be the more ftudious to pleafe him, and avoid thefe Things, which I know? will be ojfenjiv.e to him, and be afharndfor former Offences. This by the Way is the full Import of that Expreffion, The Goodnefs of GOD leading to Repentance. But of this more anon. 3. Hereon Verf ?. he infers that their Abufe of this- Difpenfation and their not returning to Obedience,, or anfwering the Obligations laid on them increafes their Guilt, and fo lays up Materials for an additional Libel, and a . more highly accented Punifhment, Verf j. Having thus fhortly given an Account of the Scope and Meaning of the Words, I fhall next lay down a few Ihort 6bfervations clearly fiibverfive of any Argument that can be drawn from them. 1. None can fay, That the Perfons,who were under this Difpenfation did, in Fact, unierftand it to import-a Call to Repentance.. The Apoftle accufes.them of Ignorance of this, and of abufing it by drawing I ncou- ragement from it, That they fhould efcape Punijbment, tho° they went on in Sin. 2. It's plain, the Apoftle's Scope led him to no more, but this, to .evince, That this Difpenfation afforded them no Ground to hope for Impunity, no .Enco.urageme.ut to proceed in a Courfe of known Sin, that . it did aggravate the Guilt of their Continuance in fuch Sins, and .enforce the and (ReVeaPJ mceffary, Sec. . , 17 ^ the Obligations, they otherwife were under to Abftinence from them and tj ie Practice of neglected Duties. This is all the Words will bear, and all that the Scope requires. 3. The Apoftle is proving, as we have clearly evine'd above, That thePerions, with whom he is- now dealing, without Recourfe to the Gofpel .Revelation^ are- (hut up *from all Accefs to Juflification before GOD, Acceptance with him, Pardon a«d Salvation ; certainly therefore he cannotin this Place be underftood to intend, That thefe Perfons were under Means /w^ia/t to lead them to that Repentance, upon which they might be amir d of Forgivenefs and Peace with GOD. v 4. This fame Apoftle elfewhere appropriates the Call to Repentance unto the Go/pel Revelation, Acts 17. 30. fpeaking to. the Heathens zt Athens he fays, —The Times of this Ignorance GOD winked at-, but now commandeth all Men every where to repent. Here it is plain, That Men left to the Light of Nature, are left without this CaU, until the Gofpel come and give this Invitation. 5. Wherefore we may from the particular Scope of this Verfe, the ' general Scope of the Apofrie's Difcourfe, and his plain Declarations upon other Occafions, conclude, 1. That the Repentance he here intends, is not that Repentance to which the Vromife of Pardon is in the Gofpel annex'd •, but only an Abftinence from thefe Evils, which their Coi> fciences condemn them for, and the Return to fome Sort of Performance of the material Part of known, but deferted Duty. Frequent Mention is made of fuch a Repentance in Scripture -, but no where is Pardon promis'd upon it. 2. This leading imports no more, but that theDit penfation we fpeak of, difcovers this Return to be Duty, and gives Space or Time for it. " • • • 6. To confirm what has been now faid, it's to be obferv'd, That our Apoftle acquaints us, that this Forbearance and Goodnefs is exercis'cl towards the Veffcls of Wrath fitted to Dettruttion, Rom. 9. 22. which fufficientiy intimates that this Dilpenfation of it feir, gives no Ajfuranca of VardojvXo thefe, who are under it, but is confident with a fiYd Purpofe of puniming^them. Yet without this AJfurance, it is impoffible there mould ever be any Call to Repentance, that can be available to any of Mankind, or anfwer the Hypothcfes of thofe, with whom we have to do. VIII. In the Clofe qiVerf. 5. the Apoftle introduces a Difcourfe oF the .-faff Judgment for two Ends : Firft, To cut off thofe Abufers of GQi/s Goodnefs frorfc all Hope of Efcape. He has. before Ihew'd that thejr I J 4 Natural j^/fgiwC infuj?cient y they have ftor'd up Sins, the Caufes of Wrath •, and here he {hews there is a Judgment defign'd, wherein they will reap as they have town. Thus tiic Words following area Confirmation of the foregoing Argument, and enforce the ApoftleY main Scope. ' Secondly, He does it for clearing the Righteoufnefs. of GOD from any Imputation that the Difpenfation he had been fpea'king of, viz. hk Forbearance and Good- Tiefs towards Sinners, might tempt blind Men to throw upon it : And this he does by Ihewing that this is not the Tune of Retribution, but that there is an open and folemn Diftribution defign'd, wherein GOD will fully clear bis Righteouf?iefs. To thefe two Ends is this whole Account of the laft Judgment fuited. He tells, them, That there is a Day of Wrath ani of the Revelation of the righteous Judgment of GOD, While he fpeaksof the Revelation of \he righteous Judgment of GOD, he tacitly grants that by this Difpenfation of Forbearance, the Righteoufnefs of GOD's Judgment is foirie Way clouded or under a Vail: But withall ' he intimates that there is a definite Time, a Day fiYd for its Mani- feftation ^ and that this Day will prove a Day of "Wrath, that is a Day wherein the vindictive Juftice of GOD will fignally manifeft it felf, in punifhing fuch Sinners, as they were with whom he deals.- In Ihorr, he acquaints them that the Defign of this Day is to reveal the righteous Judgment of GOD, that is, to manifest to the Cqnvi&ionof Angels and Men, die Righteoufnefs of GOD's Proceedings toward the Children of Men, particularly as to Rewards and Vunijlnnents. It will be righteous, and therefore fuch Sinners as they fhall not efcape. It will be reveal' d to be fuch -, and fo all Ground of Cilumny will be taken away. To clear this, he gives an Account of the Concern- ments of that- Judgment, in fo far as it's- to his Purpofe, where- in, I; He teaches, That there will be an open Retribution of Rewards and VuniJIments, GOD will render, Sec. 2. He fhews, That GOD will proceed in this Retribution upon open and inconteUible Evidence. He will render according to Works. Trie Perfons who are to be puniflled, fhall, to the Convidion of Onlookers, be convi&ed by their Works of Impiety • and the Piety of thofe, to whom the Rewards are given, fhall in like Manner be cleared. 3. He acquaints them, Tnat the Diftribution will befuitable to the 'Chara&er of the Perfons, the Nature and Quality of their Works. He will render according to their Works • that is, Evil to the.Evilj Good to the Goed. This is all that is intended*by W* t fecundum^ or according; and tfeVeal'd necejfary, &c. 175 according : The Meaning is not that he will render according to the Merit of their Works. For tho 3 1 own, Tl lat GOD will punifh according to the j uft Demerit of Sin $ yet that is not intended I ere by this Phrafc according to Works: For the "Word in its proper Signification, intimates not ftrict or univerfal Proportion betwixt the Things connected by it ; much lefs doth it particularly import, That the one is the meritorious Gaufeofthe other : But the Word is, in. all Languages, commonly taken in a more lax Signification, to -denote any Suitablenefs betwixt the Tilings connected by it. So our LORD fays to the blind Men, Matth, 9. 29. According to your Faith be it unto you. Who will fay that any Faith, but efpecialiy fuch a lame one, as we have Reafon to think they had, did merit that miraculous Que 5 or that it was every Way fuitable unto it ? Since then the Word of it felf dees not import this, it cannot be taken fo I: ere, unlefs either other Scriptures deter- mine us to this Senfe, or fomething in the Context fix this to be the Meaning of it. To take it in this Senfe as to Rewards, is fo far from having any Countenance from other Scriptures, that it is dire&ly contrair to the whole Current of them. And when the Word is taken in this Senfe, then the Scriptures plainly tell that we are.not/iv'i or rewarded by or according to our Works of Riglrteoufnefs, - but according to his Mercy through Jefus Chrift, Tit. 3. $, 6. Nor is there any Tlting in the Text or Context to incline us to take it in this Senfe, but much on the contrary to demonftratc that this is not the Meaning, at leaft, with Refpedt to Rewards : For to fay, That the Reward fhall be given us according to our W^orks, that is for our Works, , as meritorious of it, flatly contradicts the Apoftle's Scope, which is to prove, That all Mankind Jews and Gentiles do by their Works merit only Condemna- tion, and that none can expect upon them Abfolutkn, much lefs Reward. Befides, the Works here principally intended . are not all our Works, ncr thefe, which, if any had, would have the fair eft Pretence to merit, viz. the inward Aftings of Grace, Faith, Love, &c. but outward Works that are Evidences of the inward Temper and Frame of the A&ors. This is evident from the Word it felf, from the particular Inftances elfewhere condefcended upon, when -the, laft Judgment is fpoken of, and from the Defign of this general Judg- ment. 4. He fhews, That this Retribution will be wtiverfal, to every one, &c. 5. He \'j6 K.itural ^eli^ion infufFcknt, 5. He flluftrates further the Righteoufnefs of it, Verf.-j. by cha- racterizing the Perfons'who are to be rewarded, they are fiich as dp weU y is, whole Actions openly fpeak thtm gooi, and evict the Honefl) of the Principle whence they flow ^ they continue in Well-doing, their Walk is uniform and habitually good 5 flowing from a fird Principle, and not from an external accidental Caufe •, they continue patiently in this Courfe, in Oppoiition to all Difcouragements 3 nor do they aim at worldly Advantage, but at that Glory, Honour and Immortality ^ which GOD fetsbeforethem. None but they, who axz perfectly flich, fhall have a Reward, if it is foaght for, according to the Tenor of the Covenant of Works : And in this Senfe not a few, nor they ebfeure Interpreters do take the Words > as if the Apoftle had faid, If there be any among you, who have perfectly obey *d, ye (hall be rewarded: Bat whereas I have clear : d that none of you are rath, ye are cut off from any Expectation of Reward. But if the Sincerity of Obedience is only intended, then the Meaning is, That GOD will of his Grace, accor- ding to his Promife, and not for their Works, give the Reward to the fincerely obedient ; and thereby will openly evince his Right sou fnefs, in • dealing with them exactly, according to . the Tenor of the Covenant, to which they belong •, fo that no Perfon, who has any juit Claim to Reward founded upon either Covenant, fhall want it, • 6. To clear the Glory of GOD's Righteoufnefs further, he fpecifies the Reward, viz. Eternal Life, a Reward futficient to compenfate any Lofles they have been at, evidence GOD's Love to Holinefs and his Regard unto his Promifes. . 7- He, ip hke Manner, clears the Matter further, by giving a De- fcriptioj> v. 8. of thePerfons, who are to be condemned, which evinces t[}e apparent Righteoufnefs of tbe Sentence to be pafs d againil them. rift ; Such as have not obcyd the Truth, of walk'd up to t!*eir Know- ledge, but have obey'd Unrighteoufafs, following the Inclinations of their corrupt Hearts. As if the Apoftle had faid, Tiie Perfons. who are to be'rewarded are of a Character, that ye can lay no Manner of Claim to, but your Character is perfectly that of thofe, who are to be con- demned. v fc\ He fpecifies the pouifliment. Indignation and Wrath. o. T# and (fteVeafd necejfary, &c. \jy 9. To fix the Truth and Importance of this deeper upon their Minds, he repeats and enlarges upon this Aflertion, v. 9, 10. thereby alluring them that the Matter is- infallibly certain, and to give a further Evidence of the Righteoufnefs of GOD, he adje&s a Claufe and repeats it twice over, viz. Firft to the Jew and alfo to the Gentile, wherein he {hews the Impartiality of GOD's Proceedings. He will not fuffer one Soul, who has any juft Claim to Reward, to go unrewarded, be he Jew or Gentile. He will not allow one Sinner, to whom Punijh- ment belongs, to efcape unpnnijtid. The Jews Privileges fiall not favs them, if guilty, but Judgment (hall begin firft at theHoufe of GOD ; nor fhall the bare Want of Privileges prejudge the Gentiles. 10. To confirm this, he adduces an Argument from the ISfature of GOD, v. 11. viz. That with him there's no RcJpeS of 'Perfons, that is^ no unjuft Partiality toward Perfons, upon Considerations, that do not belong mito the Rule, whereby the Caufe is to be try'd. 11. To ftrengthen this and obviate Obje&ions, v. 12. he aflerts', That GOD will prbceed impartially in judging them according to the moft unexceptionable Rule. He will condemn the Jews for their Traiifgreifions of that Law, which he gave to them. He will con- demn the Gentiles, not for the TranfgrelFion of the written Law, which they had not, but for their Sins againft the Law of Nature, which they had. And fo neither of them (hall have Ground to except againft the Rule, according to which GOD proceeds with them. 12. Hence he takes Occafion, v. 13. to repel an Obje&ion or Plea of the Jews, who might fancy that they fhould not be puniflid or ferijl), to whom GOD had given the Privilege of the written Law. To cut off this Plea he tells them, That where Perfons expect Juftifica- tion by the Law, it's not the Knowledge of the Law, or hearing of it, but Obedience to it that will be fuftain'd. Here he does not fuppofe that any (hall bejuftify'd by doing the Law -, nay, he proves the con- trary. It is manifeftly his Defign, in the whole Difcourfe, to do fb : But he fhews, That the Plea of the Jews, that tr**y had the Law, is hfuffcient, as if he had faid, Beit granted, That ) unification is to be had by the Law ; yet, even upon that Suppofition, ye have no Title to it, unlefs ye perfectly obey it. The Law pleads for none, but thofe who do fb. And fince none of you do thus obey it, as fhall be evine'danon, ye muftperifh, as I faid, v t 12. Z 1 3, Whereas \7% Natural Religion inf undent , 1 3. Whereas the Gentiles might plead, It would be hard Treatment if they fhould be condemn d, fince they were without the Law -, he liemonftrates, That they could not except againft their own Condem- nation, upon this Ground, becaufe albeit they wanted the written Law, yet they had another Law, viz. That of Nature -, for the Breaches of which they might juftly be condemned, that they had fuch a Law he proves againft them, v. 14, 15. Firfi from their Practice : He tells them that by the Guidance of meer Nature they did the Works of the Law, that is, They perform'd the material Part of fome or the Duties which the Law enjoins, and thereby evidenc'd Acquaintance with the Law, or as he words it, They flew the Work of the Law written in their Hearts, that is, the Remainders of their natural Light, or Reafon, performs the work of the Law commanding Duty, and forbidding Sim Secondly, He proves, That they have fuch a Law from the Working of their Confcience. He whofe Confcience accufcs him for not doing fome Things, and approves him for doing other Things, knows. that he was obliged to do the one and omit the other,and coniequently has fome Knowledge of the Law. This is the Apoftle's Scope, v. 14, 15:. So that For, in the Beginning of v. 14. refers to and renders a Reafon of the firft Claufe of v. 12. That they who had Jimid without the Law, viz. the written Law, fiali perijl) without the Law, that is, not for violating the written Law, which they had not. 14, Having remov'd thefe Obje&ions, he concludes his Account of the laft Judgment, v. 16. wherein he gives them an Account to whom it belongs originally to judge, it's GOD. 2ly, Who the Perfon is to whom the vifible Admimftration is committed, it's Jefus Cbriff. 3by What the Matter of that Judgment is, or what will bejudg'd, it's the Secrets of Hearts. Albeit Works will be infilled upon as Evidences for the Conviction of Onlookers of the Righteoufnefs of GOD, in his Distribution of Rewards and Pionfiments • yet the Secrets of Men will alfo be propal'd, for the further Confufion of Sinners, and Juftification of the Severity or GOD againft them. II. Now the Apoftle having proven. That the Gentiles are all tinder Condemnation, ana^ib cannot be juftify'd by any Works they can do^ and having likewife removed fome Exceptions of the Jews that fell in his Way, he proceeds next directly to prove the fame againft the Jews in particular, and anfwers their Obje&ions from Chap. 2. Verf! 17, to Chap. 3. Verf. 8. indufwe t To and ^eVeaPd necejfary, & c. 1 79 To prove his Charge againft the Jews, he makes ufe only of one Argument, which' yet is capable of bearing the Weight of many Con- cluiions or Inferences. To underftand this, we muft take notice, That the Apoftle here is dealing with tbofe Jews, who fought to be jvfitffi by Works. And, 1. By Way of CcncefTion, he grants them feveral Privileges above the Gevtiles from Verfe 17. toVerfe 20. indujjve, viz. That they were calTd Jews . that they had the Law, on which they refted, and pre- tended fome peculiar Interefl in GOD, as being externally in Covenant with him, Verfe 17. of which they boa fled -, That they had fome Knowledge of the Law, and pretended themfelves capable of guiding others. This he grants them in a Variety of Expreffions, Verf. 18, 1 9, 2o v By which the Apoftle fecretly taxes their Vanity, and infinuates, That whatever they had in Point of Privilege, they abus'd it. 2. The Apoftle charges them with a practical Contradi&ion to this their Knowledge, and this he makes good againft them, particularly againft their higheft Pretenders, their Teachers, 1. By condefcending on feveral Inftances, wherein they were guilty and appealing to their Confeiences for the Truth of them, Verfes 22, 23. which I fhall not infift in explaining. 2. He proves it further by a Teftimony of Scripture, Verfe 24. wherein GOD complains, That their Provocations were fuch, as tempted the Gentiles to blajphcme his Name. This is the Argument, the Conclufion he leaves to themfelves to draw. And indeed it will bear all the Conclufions formerly laid down againft the Gentiles. Whatever their Knowledge was, they were not Doers, but Breakers of the Law, and fo could not bejutfifyd by it, Verfe 1 3. but might expect to perijh for their Tranfgreflions or it 3 according to Verfe 12. They finn'd againft Knowledge, and fo deferv'd as fevere Refentments as the Gentiles, Chap. t. Verfe 22. They could not pretend Ignorance • for they taught others the Contrair and fo were without Excufe, Chap. 2. Verfe 1. The Apoftle next proceeds to anfwer their Objections, The firft whereof is brought in, Verfe 27. The Short of it is this, The Jews pretended they had Circumcijion, the Seal of GOD's Covenant, and fo claim'd the Privileges of it. This Obje&ionis not dire&ly proposed, but the Anfwer anticipating it is introduced as a Confirmation or Reafon enforcing the Conclufion aim'd at, viz. That they could not be juftify'd by the Law : And therefore it is, that we find the caulal Particle For in the Beginning of the Verfe. This much for the Z 2 Manner, I So Natural (Religion insufficient, Manner, wherein the Objection is introduced. To this Objection the - i^poflle anfwers, 1. By a Conceffion, Circumcijion verily profit eth if thou keep the Law, that is, if thou perfectly obey the Commands, then thou mayft in Juftice demand the Privileges of the Covenant, and plead the Seal of it, as a Pledge of the Faithrulnefs of GOD in thePromifes. 2. He anfwersdire&ly by fhewing, That this Seal fignify'd juft No- thing as to their Claim of a r egfaT Righteoufnefs, becaufe t ey were Breakers of the Law. But if thou be a Breaker of the Law, thy Circum- cijion is made Uncircv.mcifion. The Short, of the Matter is this -y This Seal is only a conditional Ingagement of the Faithrulnefs of GOD: It does not fay, Thou fhall get the Privileges whether thou perforin the Condition or not: Sc that by this Means, if the Condition is not perform'd, ye have Nothing to ask, and ye are as remote from a Claim to the Reward, as they who want the Seal. 3. The Apoftle, to illuftrate and confirm what he had faid aboufc the Unprofitablenefs of Circumcijion in Cafe of Tranfgreffion, mews, That a Gentile, upon Suppofitiont hat it were poflible, obeying the Law, but wanting the Seal of the Covenant, would have a better Title to the Privileges promised, than a Jew, who had the Seal, but wanted the Obedience, Verfe26, Therefore iftheUncircumciJionkeeptheRighteoufnefs of the Law, that is, If a Gentile mould yield that Obedience the Lam requires, fimll not his Uncircunicijion be counted for Circumcifxon ? That Is, Shall not he, notwithstanding he wanteth the outward Sign of Circumcijion, be allow'd to plead an Interefl: in the Blejfings promis'd to Obedience, and to infift upon the Taithfulnefs of GOD for the Perfor- mance ef the Promifes made to the Obedient, of which Circumcijion is the Sign ? The Reafon of this is plain, Circumcifion feals.the Perfor- mance of Promife to the Obedient, the Gentile obeying has that, which is the Ground whereon the Faithfulnefs of GOD is ingag'd to perform the Promife, viz. Obedience, and fo a real Title to the Thing promised, tho 5 he want the outward Sign: Whereas the difobeying Jew has only the Seal, which fecures nothing, but upon the Condition of that Obedience, which he h as not yielded. This is only fpoken by Way of Suppofition, not as if any of the Gentiles had yielded fucb Obedience : For he has plainly proven the Contrary before* Plainly the Apoftle's Reafon is this, Circumcifion is an Ingagement for the Performance of the Promife to the Obedient. The difobedient Jew has therefore no Title to the Promife h whereas the Gentile that obeys, having and <%eVea?d necejfary, Sec. 18 i having that Obedience, to which the Vromife is made, has a real Right to it, and f might expect the Performance of it, as if he had the outward Seal 4. To clear yet further the Unprofitablenefs of Circumcifion without Obedience, the Apoftle, upon the forefaid Suppofition, (hews, That the Gentile obeying wou'd not only have the better T itle -, but his Obedi- ence wou & {\gi\My contribute to the clearing of the Jufiice of GOD, in condemning the dij 'obedient Jew, Verfc 27. And 11: all not Uncir- enmcifion which is by A attire, if it fulfill the Law, judge thee, who by the Letter and Circumcij.on docft tranfgrefs the Law, that is, if a Gentile wanting Circumcifion and the Security thereby given, with the other Advantages which the 3^* have, difcover the Inexcufable nefs of your Difobedience, who have the Letter and Circumcifion or the written Law 7 id eft, who have a clearer Rule of Duty and a plainer Pro?nife. ?. To remove quite the Foundation of this Objection, the Apoftle clears the real Defign of Circumcifion, and the Character of the Perfon to whom the Advantages do belong, Yerfe 28. 29. wherein he {hews negatively, That the Jew to whom the Promifes do belong, is not every one who belongs to that Nation, oris outwardly a Jew : And that the Circumcifion, to which the Promifes are abfolutely made, is not the outward Circumcifion, which is in the Flcfij,Vevfe 28. but pofitively, That the. Jew, to whom the promis'd Bleflings belong, is he who is a Jew in- wardly, that is, who has that inward Frame oi Heart which GOD re- quires of his People 5 and the Circumcifion, to which Bleffings are ab- folutely promis'd, is that inward Renovation of Heart which is the Principle of the Obedience requir'd by, and accepted of GOD, Yerfe 29. This Objection being remov'd out of the Way, the Apoftle proceeds to anfwer an Inftance againft what he has now faid in the three or four firft Verfes of the 3d Chap. The Objection is propos'd Verfe 1. and is in fhert this, By your Reafoning, wou'd the Jews fay, we* have no Advantage beyond the Gentiles, and Circumcifion is utterly un- profitable. To this he anfwers, 1. By denying flatly what is afTerted in the Objection, declaring, That notwithstanding of all this, the Jews had every Way the Ad- vantage. 2. Left this fhould appear a vain AfTerrion, he clears it by an In- ftance of the higheft Confequence, viz. That they had the Oracles of GOD, which the Gentiles- wanted, wherein that Relief againflr Tranf- greffions, which the Gentiles were Strangers to, is reveal'd, as he ex- prefly i 8 2 Natural Religion infujficienty prefly teaches afterwards, Verfe 21. As if the Apoftle had faid, Tho' ye Jews fail of Obedience, and fo are cat off from Jujlification by the JW as a Covenant of Works • yet ye have a Right eoufnefi reveaVd to you in the Law and the Prophets, Verfe 2r. to which the Sinner may betake himfelf for Relief $ this the Gentiles who want tie Law ««J the Prophets know Nothing of. 3. He clears, That this is a great Advantage, notwithstanding that many of the Jews were not the better for it, Verfe 3. thus at once an- ticipating an Objection that might be mov'd, and confirming what he had faid. What if fome did not believe, that is, tho' fome have fallen fhort of the Advantages of this Revelation, fhall we therefore fay it was not in it felf a Privilege > Nay, it is in it felf a Privilege, and they by their own Fault in not believing, have forfeited the Ad- vantage of it to themf elves only-, forfijall their Unbelief make the Faith of GOD without Ejfetf} That is, Affuredly Believers will not be theworfe dealt with for the Unbelief of others 5 but they will obtain the Advan- tage of the Promifes. We have infifted much longer upon this Context than was defign'd, but we hope that they who confider that the Apoftle s Arguments and his whole Purpofes,are directly levell'd at that which is the main Scope of thefe Papers, will not reckon this a faulty Digreifion. And befides, we fhall immediately fee the Ufefulnefs of this, in Order to remove the Foundation of a great many Objections drawn from this Context by Mr. Humfrey, fome of whofe Notions we fhall confider after we have remov'd one Objection more, and it is this : VII. The Words of the Apoftle Paul to the Athenians, A3s 17. 27. are made ufe of to this Pnrpofe. The Apoftle tells them in the pre- ceeding Words, That the GOD whom he preach'd, was he who made the Worlds, hath ?nade of one Blood all Nations of Men, for to dwell on all the Face of the Earth, and hath determined the Times before appointed, and the Bounds of their Habitation-, that they fiould feek the LORD, if happily they might feel after him and find him, though he be not far from every one of us : For in him we live and move and have our Being. The Sum of what is pleaded from this Teftimony amounts to this, That Men left to the Light of Nature art in Duty bound to feek the LORD-, that GOD is not fo far from them, but he may be found •, and that if they will feel after him, that is, trace thefe dark Difcoveries of him, in the Works of Creation and Providence, they may happily find him. For and QtyeaTii r necejfay, &c. 183 For anfwer to this we fay, 1. No Word is here to be ftretched fur- ther than the Occaflon and Scope of the Apoftle requires and allows. 2. The Occaflon of this Difcourfe was, That Paul being at Athens, faw that City fet upon the WorJInp of Idols, and overlook the One true GOD, which movd him with Wrath, and gave Occaflon to this Difcourfe : The evident Scope whereof is to fhew, That they were to blame, that they overlooked the true GOD, and gave that WorJInp to Idols, which was only to be given to GOD. For convincing them of this, 3. He clears, That the try* GOD, by his Works of Creation and Providence had in fo tar difcovered himfelf, that if by thefe Works tiiey fought after the Knowledge of him, they might find him fo far, or knowfo much, as to underftand that he alone was the true GOD, to whom divine WorJInp was due. 4. He owns, That indeed thefe Discoveries were but dark, to wit, in Comparifon of the Difcoveries he had made of himfelf in the Word, which is fufficiently intimated by that Expref- fion of feeling after him, they might find him, fo far as to deliver them from that grqfi Idolatry and Neglect of him they were involv'd in. Here is all that the Scope holds out : But he does not lay, That they might find him, fo as to obtain the favihg Knowledge of him by thofe Works of Providence : But on the contrary he tells, That GOD winked at the Times of Ignorance, that is, fee-m'd as if he did not notice Men, and in his holy and foveraign Juftice left them to find by their own Experi- ence, which by any Means they had, that they could not arrive to the faving Knowledge of GOD 5 tho 5 they might, as has been juft now faid, have gone fo far as to difintangle themfelves from that grofs Idolatry for which he now reprovM them. He does not fay, That GOD then called them to faving Repentance, gave them any Difcovery of his Purpofe of Mercy, and thereon invited thereto Peace and Accep- tance: But on the contrary, he tells, That now he calls all Men every where to repent, Verfe 30. which fufficiently intimates that they had not that Call before. In a Word, 'tis not that feeking or finding of GOD, or that NeamejS to GOD which is here intended, that elfewhere the Scripture fpeaks of, when it treats about Mens Gafe who are liv- ing under the Gofpel, and have GOD in Chrift reveaVd, and the G of pel Call to turn to, feek after and find, him to their own Salvation -, as the Scope of the Place fully clears. Any one that would fee this Place fully confidered, may find it done by the learn'd Dr. Owen, in that ac- curate, tho' fhort Digreffion concerning univerjal Grace, infert in his Theohg:Fantodap % Pag, 33, There likewife is that other Scrip- ture 1 f84 Natural Religion infufficknt, ture, A8s 14. v. 15, 16, 17. largely confidered. On which I fliall not now infift, feing there is Nothing in it that has the leaft Appear- ance of Oppofition to what we have aiTerted, if not that GOD is there faid, not to have left himfelf without Witnefi among the Nations, in as much as he did good to them, gave them fruitful Seafons, &c. Tnis is all granted ^ but thefe Neceflaries of Life are no Witnefs that GOD defign'd for them Mercy and Forgivmefs, as has been mide appear above, and as the Spirit of GOD tells us there * for GOD fuffered them to walk in their own Ways. VIII. Some alledge, That there is a Law of Grace connatural to Man in his lapfed State, and that in Subftance it is this, That GOD will par- don Sinners upon their Repentance : And they tell us, That this Law of Grace is as much written in the Heart of lapjed Man, as the Law of Nature was writ in the Heart of innocc7tt Man, Peace. Difquif Ch. To this Purpofe fpeaks Mr. Humfrey in his Peace- 4. Pag. 56. able Difquijitions, and that with fuch an Air of Confidence, as might make one expecl: better Proof than he has offer 5 d. We mail juft now examine Mr. Humfreys Arguments. As to the Notion it felf of a connatural Law of Grace written in the Hearts of all Mankind in this lap fed Condition, we look upon it as abfolutely falfe. It contradicts Scripture, Reafon and Experience. My Defign excufeth me from the Ufe of Scripture Arguments. Experience I need not infift upon, after what has been already faid. Reafon will not allow us to call any Law connatural to Man, fave upon on of thefe three Accounts •, either, becaufe we are born with actual Knowledge of it ^ or, becaufe it lies fo open and is fo fuitcd to our rational Faculties, that any Man, who has the Ufe of Reafon, can fcarce mifs thinking of it, or, at leaft, refufe his Affent to it, when it's propos'd to him h or finally becaufe it's nearly comie&ed with Notions and Principles that are felf evident, and is eafily deducible from them. Now this Difcovery of Mercy to Sinners meerly upon Repentance is connatural in none of thefe Senfes. I know no Truth that is connatural in the firfi Effay of Humane Senfe. The ingenious Mr. Lock has faid enough Underjland. Lib. 1. againft this. In the fecond Senfe, it is not 6'oa- natuml. Who will tell me, That this is a felf evi- dent Pvopofition, while fo great a Part of the more knowing and judi- cious Part of Mankind, not only refufe their Aflent to it, but reject it as a plain Untruth ? Yea, I doubt if any Man that underftands the Cafe, and QfyveaPd neceffary^ 8cc. 185 Cafe, and knows Nothing of the Satisfaction of Chrift, will give his Aflent to it. In the laft Senfe it is not Connatural • for if it were fo, it were eafily demonftrable by thefe felf-eyident Principles, to which it is nearly alli'd : Which when Mr. Humfrey fhall have demonftrated From thefe Principles, or any other for him, we fhall then confider it- but this I am apprehenfive will never be done. In a Word, all thefe Tmthsjwhich with any tolerable Propriety of Speech canbe call'd connatural, if they are not felf evident, are yet fuch, as admit of an eafy Demoiiftration. And it is foolifh to call any Truth connatural, unlefs it is fuch, as either needs no Proof, or is eafily demonftrable. This is fufficient to overthrow this Notion. ^ Before we confider the Arguments which Mr. Humfrey advances For his Opinions, I fhall offer to the Reader a more full View of it in his own Words. He then afferts, u That there is a connatural Law of ** Grace written in the Heart of Man, that is, " That this Law oflapfed Nature, this Law of Peace. Difquif.Ch, "Grace, or remedying Law, is written in the 4. Pag. ?6, 57. " Heart of Man in Regard of his fallen Nature, cc nolefs than the Law oj pure Nature it felf was. The Law of Nature, " fays he, as I take it, is the Diclates of right Reafon, declaring to us " our Duty to GOD, to our f elves and to our Neighbours -, and the Light " of the fame Reafon will dictate to us, when we hivefaird in that cc Duty to repent and turn to GOD with trailing to his Mercy &ni " Pardon if we dofo, and notelfe. We do find it legible in our Hearts, '• That GOD is Good and wifely Gracious to confider our loft " Eftate and pity our Infirmities and neceflary Frailty. After he has told us of & three fold Promulgation of this Law of Grace, under the Patriarchs by Mofes and Chrift, which he calls three Editions of the fame Law • he fubjoins, " Now I fay, That tho' the Heathen be not under- " (or have not ) this Law of Grace, in the third and la ft fetting out, " or in the State under the Gofpeh, yet they are under it ( or have " it ) in the State of the Ancients, or as they had it in the firft Pro- " mulgation •, and upon Suppofition that any of them do, according to " the Light they have, live up in Sincerity to this Law, I dare not be " the Man that fhall deny, but through the Grace of our Lord Jefus " Chrift ('procuring this Law or Covenant for them, as for us and aH " the World ) they fhall hefaved even as we. And a little before he favs " Thefe Characters thus engraven in the Heart of Man, is the [A] V fame i%6 Natural (Religion tnjufcient] u Same Law of Grace in its practical Contents, which is more largely " paraphrasM upon in the Scriptures. Surely the Apdtle Paul had a very different Notion of the State of the Heathen World from this Gentleman, when he tells us emphati- cally, That they are Strangers from the Covenants of Promife, that they are without GOD, that is, without the faving Knowledge of GOD ^ for another Senfe the Word will fcarce bear ^ that t hey are without Chrift, without Hope, afar of, Sec. But its not my Defign to offer Scripture Arguments againnY this Anti-fcriptural Divinity. I leave this to o- thers, and proceed to his Proof: Nor fhall I in the Confideration of them take Notice of every Thing that might be juftly quarrell d ^ but only hint at the main Faults. I. He reafons to this Effedt, If there is no connatural Lam of Grace written in the Heart of Man, then none of thofe who liv'd before Mofes could be faved, in as much as there was Ibid. Pag. $6-. ' then no other Law by which they could be faved. This Argument he borrows from Suarez, and concludes it triumphantly thus, " Which is a Truth fo evident, as " makes the Proof of that Law, by that Reafon alone to be good. But for all this Commendation, I think this Argument has a double Fault, i. It proves not the Point, viz. That there is a Law of Grace written in the Hearts of all Men by Nature ; but only that there was fuch a Law written in their Hearts who were fav'd. 2. This Argu- ment is built upon a Suppofition that's plainly falfe, viz. That there was no other Way that they could be faved, but by the Law of Grace written in their Hearts. This, I fay, is falfe-, for they were faved by the Gofpel Difcovery ofChift in the Promife reveaVd to them by GOD ; and wherein the Generality of the LORD's People were more fully inftru&ed by the Patriarchs, who were Preachers of Righteoufnefs . And this Revelation and Preaching was to them inftead of the written Word, Thus we fee this mighty Argument proves jufl: Nothing. II. He reafons from Abraham's pleading with GOD on Behalfof the righteous Men in Sodom. Here he thinks it evi- Ibid. Pag. 60. dent, That there were righteous Men. He proves, That there were none righteous then, according to the Tenor oi the Covenant of Works, and therefore concludes, That thefe righteous Perfons did belong to, and v/ere dealt with and according to the Covenant of Grace. But now what do?s all this prove ? Does it prove that thefe Men were under the Covenant of Grace, and that , and ^eVeafd necejfary, Sec* 187 that they were dealt with according to the Tenor of it ? Well, I grant it. But what will he infer from this, That therefore all the World were under the Covenant of 'Grace , or Ihall be dealt with according t® it's Tenor? I would have thought that one who has read Suarez y might know that this Conclufion will not follow. If there had been any righteous Men in Sodom, it's true they were under the Covenant of Grace -, and I add, If there be any fuch in the World, they are un- der it ^ therefore all the World are fo ? Who fees not that this will not follow > Again, Suppofing, That there were righteous Men ia Sodom, how will Mr. Humfrey prove, That they had no other Rule of their Life, or Ground of their Hope, but his connatural Law of Grace > Why might they not have Revelation} Was not Abraham, to whom GOD reveafd himfelf, and made fo many gracious Promifes, well known to fome mSodojn > Might net the Fame of fuch a Perfon fo near, eafily reach them . ? Was not he the Deliverer of Sodom fome eighteen Years before, and did not Lot his Friend, who was well ac- quaint with the Revelations made to Abraham, live in Sodom > III, Mr. Humfeiy tells us, That the Law of Grace was in Adam's and NoaWs Time publinYd Ibid. Pag. 62. to all the World r and that it never was repeal'd, and therefore all the World are ftill under it, and fo in a Capacity of Salvation. But 1. This, were it granted, will not prove Mr. Humfrey s conna- tural Law of Grace. The Gofpel is reveal'd to all the Inhabitants of England - y therefore the Law of Grace is written in all their Hearts: He muft know very little of many People in England, who will admit the Confequence. 2. Nor will it prove, That all the World are under the Gofpel Revelation, even in its firft Edition, to ufe Mr. Humfrey's Words. Suppofe GOD once reveal d to the World, when it was com- prized in the Family of Noah, the Covenant of Grace, and fo all this little World had the external Revelation : Will Mr. Humfery hence in- fer,^ That all the Descendants of Noah, after fo long a Tract of Time, in fo many different Nations, have ftill the fame Revelation > If he do, the Confequence is nought. It is as fure as any Thing can be, That very quickly moft of the Defendants of Noah loft info far that Reve- lation, or at leaft, corrupted it with their vain Additions to that Degree, that it cou'd be of Advantage to no Man. 3. Nor will what Mr Hum- frey talks oi his Repeal help out his Argument. To deprive a People of the Advantage of an external Revelation, there is no need of a formal [ A 2 ] Repeal 1 88 Natural Religion infuffiient. Repeal by a publifh'd Statute ^ it is enough that Men by their Wicked-' neff lofe all Remembrance of it, and fuffer it to fall into Defuetude, and GOD fees not meet to renew the Revelation to them or their Pofterity. IV. Mr. Humfrey will prove his Point by a Ibid. Fag, 62. Syllogifm, and it runs thus, The Doers of the Lax? are jujlifyd, Rom. 2. Ver. 13. But the Gentiles are Doers of the Law.; Ergo, fome of the Gentiles are jttttifyd before GOD. - The Conclusion of this Argument is the direft Antithefis of that Pofition, which the Apoftle makes it his Bufinefs in that whole Con- text to prove, as is evident from the Account already given of that Context. This is pretty bold. But let us fee how he proves his Minor* This he pretends to do from Rom. 2. 14. Where it's faid, That the Gentiles do by Natitre the Things contain d in the Law$ and- fo are Doers of the Law, and confequently fhall bejnjlify'd. Well, Is this the Way that this Gentleman interprets Scripture upon other Occafions? I hope not. He has no Regard to the Scope or De- fgn of the Apoftle's Difcourfe. All that the Apoftle fays here, is, That the Gentiles are in fo far Doers of the Law, that their Doing is Proof that they have fome Knowledge of it. The Perfons who here are faid to be Doers of the Law, are the very fame Perfons of whom the Apoftle fays,,Verfe 12. That theyfjall periJI) without the Law. But we have fully clear'd this Context -before, and thither I refer the Reader. But Mr. Humfrey reforms his Argument, and makes it run thus, He who fine 'erely keeps the Law, fhall bejuRify'd according to that of our LORD, Keep the Commandments, if thou wilt enter into eternal Life-, and xthat of the Apoftle, GOD will render eternal Life to every one that patiently continues in well-doing : But fub fumes he, Some Gentiles keep the Law fincerely : And therefore 'tis according to the Gofpel, which requires not the Rigour, but accepts of jincere Obedience. As to our Author's Major, if the Meaning of it be, That we fhall be jujlifyd before GOD for, or upon our Jincere Obedience, according to the Gofpel, I crave Leave to differ from him ; nor will the Scriptures addue'd by him prove it in this Senfe. The Firjf is a Reference of a young Man to the Covenant of Works, who was not feeking Salvation, fcut eternal Life by Doing, in Order to difcover to him his own Inability and and <$eVeafd neceffary, &cc. 189 and his need of Chrift. But as to this Commentators maybe confulted. The other Text I have clear'd above. His Minor I flatly deny : Well, but our Author will prove it by a new Syllogifm, which runs thus, He who yields fuch Obedience as the Jews, who are circumcis'd in Heart, do, yields thztjincere Obedience, upon which the Gojpel accepts and juftifies Men : But the Gentiles, or fome of them yield fuch Obedience. I have already entred my DifTent againfl: the laft Claufe of the Major, viz. That the Gojpel justifies Men on fincere Obedience •, but it s ixoh- my Deflgn to debate the Point of Justification with our Author at this Time, and £0 I let this Proportion pafs : Yet I again deny the Minor, which our Author efTays to prove thus, That fome of the Gentiles do obey in that Senfe, in which the Jews, who are circumcised inwardly or in Heart, do obey : Th is he pretends to demonftrate from the Apoftle's Words, Rom. 2. 26, 27. Therefore if the Uncircumcifion keep the Righteouf- vefs of the Law, &c. andfijaU not Uncircumcifion, which is by Nature, if , it fulfil! the Law. -8cc. But where will our Author find the Proof ©f his Minor in thefe Words ? There is nothing like it, unlefs he take the Antecedent of a hypothetick Proportion, for a plain AfTertion. But this Antecedent needs not be allow'd polLble, aid yet the Apoftle's Words and his AfTertion would hold good, and all that he aims at be reach 'd. Every one knows, That in fuch Proportions, it's only the Connexion that is sflerted. As for the Meaning of the Text, I have fhew'd beforethat it is not for our Author's Purpofe. . V. But our Author has another Argument, which he thinks is clearer than all the reft, and profefics himjelf perfetlly Jlriken with the 'Evidence of it, as with a Beam of Light never to be withjlood, or any more to be doubted. Well this Ibid. Pag* 6^,6^1- mighty Argument runs thus, " Ifthiswasthe . " chief Advantage the Jew had over the Gentile, That one had the " Oracles of GGD, and the other had not, then was there not this Difference between them, That one is only in a State of Nature, and the other in a State of Grace • or that one was in a Capacity, and the " other under an Impojjibility of Salvation. For this were an Advantage of a far greater Mature.. But this was the chief Advantage, Rom, " J.2, Cbiefiy becavfe to them were committed the Oracfaej GOD$ Ergo. ; . I muffin ipo Natural Religion inj undent , I mufl confefs, That I am not ftrifcen with fo much Evidence upon the Propofal of this Argument, as it feems our Author was. To me this Argument appears a plain Sophifm. That the Jews had the Oracles of GOD, was a greater Advantage, than our Author feems to think it. And while the Apoftle calls it ' the chief Advantage of the Jews above the Gentiles, that they had the Oracles of GOD, how will our Author infer from this, That they were upon an equal Foot as to the Means abfolutely 7tecejfary for Salvation 5 or which is the fame, as to a Capacity of Salvation 5 for certainly he that wants the Means abfolutely neceffary to Salvation is not capable of Salvation, in that Senfe that belongs to our Purpofe ? For my Part I would draw the quite contrary Conclufion from it •, thus, the Jem had this Privilege above the Gentiles, That they had the Oracles of GOD intrufted with them, wherein the only Way of Salvation is reveal'd, being witne/Td to by the Law and the Prophets, Rom. 3. 21. and therefore had Accefs to Salvation : Whereas on the other Hand, the Gentiles wanting divim Revelation, which alone can difcover that Right eoufnefs, whereby a Sinner can be justify d, did want the Means abfolutely neceffary to Salvation, and fo were not in a Capacity of Salvation. Now where is our Author's boafted of Demonflration > The Occafion of his Miftake as this, he once inadvertently fuppos'd, That thefe two Advantages, divine Revelation and Accefs to Salvation were quite different, and that the one was not included in the other. But of this enoigh. Mr. Humjrey, I know, may fay, They had the Law of Grace in their Hearts. But that is the Queftion. Our Author averts this ^ but he doesfo without Book. We have all this Wnile been fteking Proof of this : Hitherto we have meelrwith none. We have rfieeTwith fome Scriptures interpreted or wrefted into a Senfe plainly inconfiflent with the Scope and Intendment, without any Regard had to the Context and Drift of the Difcourfe, which is no fare Way of managing Scriptures. Next, He infills upon the Story of the Ninevites Rpjntance. They were without the Church -, it was a Law of Grace which led them to repent. But had not the Ninevites divine Revelation > Did they not repent 4tt the preaching of Jonah > How will our Author prove that Jonah never drop'd a Word, and that there was a Poifibility of flopping the Progrefstjf the Controverfy by their turning from their evil Courfes \ Did not Jonah apprehend, That the Event would be a further and QleVeaFd neceffary, Sec. 191 further Forbearance > But may be fome may fay, Jonah had no Mind they fhould be fpar'd, and therefore wculd not drop any Incourage- mtnt : But we know it was not of Choice that he went there^ and as he went there in Obedience to GOD, fo no Doubt, he who had been fo fharply difciplin'd for Difcbedience, would fpeak what the LORD commanded him. Again, had they Aflurance of Pardon or eternal Salvation upon their Repentance ? Was it Goftel-repsntance ? Or did it reach further than a Forbearance of temporal Judg- ments ? Well, but the Inftance of Cornelius feems more pat to his Purpofe. He was a Gentile, was accepted with GOD^ and leter tells, That in every Nation he that fears GOD and works Right eoufnejs, is accepted. But who will aflure me that Cornelius was a Stranger to the Scriptures ? Did he not know them > Did he not believe them ? How could that be > It's plain he was a Profelyte and imbrae'd the Jews Religion as to its Subftance, and that he did believe, fince he pleas' *d GOD and was accepted. Now we know, that without Faith it is impojfible topleafe GOD. What wanted he then } Why he wanted to be inform 3 d that the Mejfiah promised was come, and that Chrijl Jefus was He. As to what the Apoftle fays or GOD s Acceptance of Perfons oj all Nations, any one that will give himfelf the Trouble of confidering his Scope, and the Circumltances of the Place, will fee, That it is nothing elfe but a Comment upen the Defign of the Vifion he got to inftrudt him, That now GOD was to admit Perfons of all Nations, Gentiles, g§ ^dl asi Jews, to a Participation of the Covenant v B\ejfmgs. DIGRESSION 19 1 Natural (Religion infuJFcient, DIGRESSION. A Jhort VigreJJion concerning GOtfs Government of the Heathen World, occajtond by the foregoing Objections, wherein an Attempt is made to account for the Occurrencies that have the moji favourable Ajpett to them, without .fnppojing any Intendment or T>ejtgn of their Salvation, which is adjeEied as an Appendix to the Anfwers given to ] Mr. Homfrey^ Objections, wherein it is made evident, That there is no need to fuppofe the Heathens under & Law or Government of Grace. IF I fhould here flop, the Perfons, with whom I have to do," might poffibly alledge, That the main Strength of their Caufe remains untouch'd, and the moft ftraitning Difficulty that prefTes mrs is not notic'd. The Short of the Matter is, Tney enquire, What Government are the Heathen World under 3 Tiiey conceive it muft be allowed a Government of Grace, fince they are not dealt by according to the Demerit of their Sins. Poffibly we might propofe fome Queftions that would be no lefs hard to fatisfy by thofe who talk of an univerfal Lam of Grace : But this would not reimve the Difficulty, tho' it might embarrafs the Oppofers of our Sentiments. I ftnll therefore open my Mind in this Matter, and offer what occurs on this Head, If I miftake, it will plead fome what for me, That the Subject, fo far as I know, is not ufually fpoken of by others, and I have not of Choice meddled with it, but was led to it by my Subject, that requires fome Confidcration of it. If we ftate right Thoughts in this Mitter, it will give Light to many Things, that otherwife are dark. What I lave to fay, I fball propofe in the fubfequent Gradation. I. Man was originally made under a Law that is holy, good, righteous y equal and jutt : This Law exacted of all fubjetied to it toaS, punctual and per feci Obedience h and for its Prefer vation it was annd with a penal and d^tVeaPd necejfary, &c. 193 fenal SanBion, anfwerable to the high and tender Regard, which the infinitely Holy, "Wife and Great GOD had for the Honour of that Law y that was the Declaration of his Will, bare the Imprefs of his Authority and Representation of all his moral Excellencies. And befides all this, he alfo propos'd a Reward, fuitable to his Wifdom and Goodnefs, for which his Faithfulnefs became Pledge. It is not needful to lanch out in Proof of the feveral Branches of this AfTertion. That Man was made under a Law, is queftion'd by none, but Atheifls-, and they have their Mouths Efficiently ftopp'd of old and late by many Perfons of Worth and Learning. That this Law is holy, juft and good, cannot without notable Injury to the Deity, be deny'd. That it exacted perfect Obedience, is fo evident, that no Perfon, who thinks what he fays, can deny it. A Law not requiring perfecl Obedience to its own Precepts, is a Law not requiring, what it requires, which is plain Nonfenfe. A pojlerior Law may not require p erf eft Obedience to a prior: But every Law requires perfecl Obedience to it felf. That this Law was arm'd with a penal Sanclion is evident from the Wifdom of the Law- giver, who could not enact fuch haws, which he knew Men would tranfgrefs, without providing for the Hojteur of his own Authority. Befides, if there is no penal Santlion, it is not to be expedted that haws coul4 ever reach their End, efpecially as Things have always flood with Man. But were all thofe Proofs given up, the Effe&s o£ vindictive- Juftice in the World, with the Fears that Sinners are under, left all thefe are only the Beginning of Sorrows, fufficiently confirm this Truth, and moreover affure us, that it is fuch a Penalty as flirts every Way the Offence in its Nature and Aggravations. But I know none of thofe Things will be queftion'd by thofe, whom we have mainly under View at prefent. II. All the Children of Men, in all Ages and in all Places of the World, have been and are guilty of Violations of this haw. We have heard the Deifts owning this before ; and Chrijlians will not deny it. Deijls would have thought it their Intereft to deny it : But fince, it's nnqueftionable that the Generality offend, in Inftances paft reck'ning. If they had affirm'd, That any one did, in no Infhnce offend, they might have been requir d to make good their AfTertion : But this they could not do. They durft not condefcend. And therefore it muft be own'd that the beH, not in one hifiance, but in many violate this haw. [ B ] III. Upon 194 Natural ^lipon infufFcient y III. Upon account of tbefe Violations of his holy and righteous haw, all Mankind, every Individual, and every Generation of Men, that have liv'd in the World, are obnoxious to Juftice. By thofe Sins they have forfeit any Claim they uvght have laid to the Reward of perfect Obedience, and are liable to the Penalty in the SanBion of the haw. And GOD might, at any Time, have righteoufly indicted it, either upon any Individual or any whole Race of Men. I determine not now. what that PuniJIment was. They who talk our Offences are fmall, and extenuate them, fecm fcarcely imprefs'd with fuitable Notions of GOD, And I doubt will not be fuftain'd Judges competent of the Qualities of Offences and Injuries done to his Honour. But whatever the PuniJIment is, eternal, or not, which I difpute not now, becaufe. we agree about it with thofe, whom we now have under Confederation, 'tis certain none can prove, Thgt it is all confine! to Time, or that any temporal Punifiment is fuffcient for the lead Offence that is committed againft GOD. Audit isalfo clear, That, upon owe? s finning, the Penalty might be prefently infli&ed, without any Injuftice, provided the penal Sanction were fuitable and juft in its Conftitution, as of Neceffity it muft be, where GOD made the haw 'and confiitute the PuniJIj- inent^ IV. Albeit GOD righteoufly might have cut off any Generation of Men > and fweept the Earth clean ; yet has he feen meet to fpare. Sinners even Multitudes of them for a long Time. A Piece of Conduct truly aftonifhing ! Efpecially.it would appear fo, if we underftood how. much GOD hates Sin* The only Reafon why the Heathen Worla\ hath not admir'd it more, and been more extenfive in their Enquiries into the Reafons of it, is, becaufe they had. but very fhortand imper- fect Notions of GOD's Holinefs, and the Evil of Sin. They took notice; of GOD's Forbearance of fame notorious Offenders. Some of them were ftumbled at it, and fome of them endeavour'd to account for it; But the Wonder of GOD's fparing a World, full of Sinners, was little, notic'd, and tho 5 they had, obferv'd it, they would have quickly found themfelves as much at a Lofs here, as. any where elfe. The Scriptures have not gratify'd the Curiofity of Men with fuch a full Account, as que vain Minds weald have denYd, that are too forward to qiieftion him particularly about his Ways, who gives an Account of none of his Matters ; Yet fbjrne Reafons of this Conduct are dropp'd that may fatisfy the humble. I. GOD made a Covenant with Adam, wherein, his Pofterity, as well as himfelf we*e poncernd and included. They and <%e)>eafd necejfary^ Sec. 1 95 were to be Gainers or hofers as he acquit bimfelf well or ill. This Tranfadtion, I know, is deny'd by fome Chriftiam. I lhall not dilpute the Matter with them : Others have done it. I now take it for granted. And if they will not fuppofe it, it's but the Lofs of this Reafon. And let them if they can, put a better in its Room. Upon ^Supposition, That there was fuch a Tranfaction, and that it was juft, as we muft allow all to be, whereof GOD is the Author, It was not only equal, but in Point of Wifdom, apparently neceffary, or, at leaft, 'highly fitit able, That all concem'd inthisTranfa&ion mould be brought ' into 'Being, to reap the Fruits of it. But this was impoifible if the World had not been fpar'd. 2. GOD, in fparing the World, had a Defgn of Mercy upon fome. And many of them were to proceed from fome of the worft Sinners. He defignd to fave fome in all Ages, and in moft Places. Their Progenitors muft therefore, of Necetfity, be kept alive. He bears with the provoking Carnage of evil Men \ be- caufe out of their Loins he intends to extract others, whom he will form for the Glory of his Grace. 3. GOD is patient towards Sinners, to manifeft the Equity of his future Juftice upon them. When Men are fpar'd and continue in Sin, the Pleas of Infirmity and Mitfake are cut off, and they are conviB of Malice. Thsy are filene'd and On- lookers fatisfy'd, that Severity is juftly cxercis'd on them, ghianto Del magis Judicium tardum eft, tanto magisjuftum. As Patience, while it is «xercis'd, is the Silence of his Juftice -, fo when it is abu/d, it flenses Mens Complaints againft his Juftice. Other Reafons of this Condudl we might glean from the Scriptures : But my Defign allows me not to infift : Nor indeed do they defcend fo low as to f itisfy curious Wits. Lo thefe are Tarts of bis Ways and Aims, but how little a Portion is heard, that is, even by Revelation, known of him ? fays Job, Chap, 26. 14. V. The World, or Sinners in it are fpard, not by a proper Reprive, that is, a Delay of Puniihmcnt, after the Offenders are taken up, queftion'd, try'd, convided, and folemnly condemned ; the Way, Manner and Time of their Punilhment fix'd, by a judicial Application of the general Threatvivg of the Lav? in this particular Cafe, by thfc Judge competent, and the Sentence plainly intimated ^ a Delay of the Execution after this, if it is of the Judge's proper Motion, if the Offender is not imprifon'd, if he is employ 'd, and if Favours arc conferred upon him, and Obedience requir'd cf him, gives Ho^es of Impunity and Efcape •, and if the Perfons commit not new Offences, [ B 2 ] with- 1 9 6 Natural (Religion infuffickntj without, at leaf!:, an Appearance of Infincerity, they are fcarce wont to be condemn'd upon the firft Sentence : But Sinners are fpar'd by a Forbearance, ox wife and juft Connivance, if the Word would not offend. The Governour of the World knows and fees the Carnage of Sinners, is aware of their Sins, and keeps Silence for a Time ^ but yet keeps an Eye upon them, calls them not into Queftion, puts off the Trial, takes them not up, as it were, and winks at them. Now all this may be juftly done for a Time-, the Sinners may be employ'd, and Ads of Bounty, for holy and wife Ends, may be conferred on them, and excr- cis'd towards them, and that without the leaft Injuftice, without any Defign of pardoning -, as the Sequel of this Difcourfe will more fully clear. VI. This Forbearance of GOD is Wife, Juft and Holy: For I. He Is the only competent Judge, as to the Time of punilhing Offenders. It cannot be made appear, That he may not thus delay, even where he has no Thought of pardoning. 2. It implies no Approbation of the Faults formerly committed, or thofe they may commit, during this Interval of Time, fiuce he has fufficiently teftify'd againft them, by the Laws he has made, which forbid them, by the Penalty he has annex 'd to thofe Laws^and by Examples of his Severity upon others, which have not been wanting in any Generation. Thefe may fuffici- ently acquit him -, however, for a Time, he keep filent and conceal as it were, his Knowledge of the Offences of fome, or his Refentments againft them, on Account of them. 3. He accomplices Purpofes worthy of him ^ which are fufficient to juftify him in this Conduct, while he keeps Silence, and carries to them, as if there were no Offence, or he knew none, and they go on in their Rebellion or fecret Practices againft his harp and Government. Impudent Offenders have no Place left, either for Denial or Excufe of their Crimes, or Complaints againft the Severity of his Refentments. Spectators arc made to fee, That it is not Infirmity or Miftake, but fix' d Alienation or Enmity that is fo fharply punifh'd. He ferves himfelfof them, and makesthem, tho' they mean not fo, carry on the Defigns of his Glory, either in helping or trying, or bringing into Being Perfons, whom he has Defign of Mercy upon. And fure he may juftly do this, fince not only he has the beft Title to their Obedience -, but he has all the Reafon and Right in the World to ufe that Life, while he fparesir^ for what Purpofes he pleafes, which they have forfeited to Juttice. Who can blame him, if fometimes he fparcs fecret Plotters, and lets them, and d(eVeafd necejfary, &cc. 197 them go on till their Plots are fufficiently rip'ned for their Conviclion, 1 and others Satisfaction. Nor is there any Ground to quarrel, if he deal even with the Worft, as equal Judges do with the Mother guilty of fome manifeft Crime y they not only fpare and delay the Execution, till the Child whom they defign Mercy to, is brought forth •, but do riot take notice of her, or intimate even a Purpofe of Punifhment, till the Child is brought forth, left the Child fhould fuffer by the Mother's Defpair and Grief. 4. This is yet more remarkably juft in GOD, who canon the one Hand fecure the Criminal, fothatjuftice fhall not fuf- fer by the Delay, and on the other, that the Criminal fhall not run out into thofe Impieties, that would crofs the Ends, endanger the Safety, or wrong the Reputation of his Government, with thofe who are capable of making an equal Eftimate of Things. VII. It was every Way fuitable and necefTary that the Perfons thus • fpar'd, fhould be continu'd under a moral Government. They were not to be ruPd by meer Force >, 1. Becaufe they are, while under fuch a Forbearance, capable of fome Sort of a moral Government. When a Prince deals with Perfons, whom he knows to be on treafonable Plots againft his Government, and conceals his Refentments, he ftill mana- ges them as Subjecls, and continues them under a Government -, nor is he faulty in doing fo. 2. They are not, while under fuch a Forbearance, capable of any other Government •, for if once the Ruler of the World begin to deal in a Way of Force and Juftice with them, then this For* bearance is at an End. 3. It were a manifeft Reproach to the Gover- vour of the World, if they were fuppos'd under no Government at all. Befides, on this Suppofition, the Ends of his Forbearance could not be reach'd. And moreover, the moral Dependance of Creatures on their Creator, which can only be maintained either in this Way, or by put- ting them under the penal Sanation of 'the Law, would be dinblv'd, which cannot be admitted. VIII. Sinners under this Difpenfation are ftill under the Law of Creation : It's true this Law can no longer be the Means of conveying a Title to the great and principal Reward ; but that is their own Fault, and not the Govemours nor the Law's. But notwithstanding ©f this, they are ftill under it, and it continues the Injlrumcnt of GOD's Go- vernment over them. For I. The Ground of Obedience ftill continues, albeit fome of the Motives, yea, the principal Incouragement, I mean, eternal Rewards, are forfeited. The Obligation to Obedience can never otherwifc be diffolv'd; than by the inflifting of a -capital PuniJIment, which 15?$ Natural (Religion infuffiient, , which puts out of all Poffibility of yielding any Obedience. Some, 'I know, make the Power and Right of obliging, to confift meerly in a Power of Rewarding and PuniJJnng : But this is eafily evidted of Falihood : And albeit the learn d Mr. G aft l r el has advanced this, in his Sermons zt Boil s Lefture, yet we have no Reafon to receive it, as Beconfal in hisTreatife of the Law of "Nature, and others have fufficiently clear'd. 2. Tiiis Lrtip is fufficient to anfwer the Defigns of this Forbearance, and GOD's Rule over them, who live under it and by it. It has not loft its direBive Power-, but it is able iufficiently to inftruS, at leaft, in thefe Duties, either as to GOD, our felves, or others, that are of abso- lute Neceifity to keep up foine Order and Decorum in the World, carry on regularly the Propagation of Mankind and the like. It is manifeftly fufficient to be a Tetf to try Men's Willingnefs to obey, and convince Men of THlfulnefs in their Rebellion ^ and to be a /landing Monument of GOD's Holinefs : Yea, it continues to have that Force upon the Confidences of the Generality, as to be aCiieck to keep them from running into Enormities fubverfive of all Order and Sociecy, and deftru&ive to the other Ends of GOD's Patience. 3. Experience fully clears, That Men ftill pay Regard to this Law, and this is the only La» that Men deftitute of a Revelation, own. IX. While GOD faw meet to continue this Forbearance, it was not neceftary nor fuitable, That he mould plainly, particularly and folemnly intimate all the Length he defignd to. carry his Refentments againft Offenders. 1. There was no Neceffity of this towards the clearing of GOD's Holinefs -, this being fufficiently done by the Promulgation of the Law, its Penalty and many particular Examples. 2. This would have undone the Difpenfation whereof we have been fpeaking. 3. This is utterly inconfiftent with all the Defigns of it. Men had been driven intoDefpair, and'fo all moral Government had been difTolv'd. X. Yea, it was confident with his Holinefi, and fuitable to his lVif iom, to permit Men to fall into Sin, very great Sins, and for a Time to go on in them. GOD can neither do any Thing that is unworthy ; nor omit any Thing that is worthy of him, of a moral Kind. And ic is certain in Fadt, That fuch Sins and Enormities lie has permitted: And therefore, however ftrange it appears to us, that a holy GOD % who could have reUraind, fhould permit thofe Tilings- yet fince he, who can do no Evil, has done it, we muft conclude this altogether confident with his Holinefi. And it is manifeftly fo with his wifdom y fince no Injury is done to his Holinefs. For 1. By this Means Sinners give fulj and fyyeaPd necejfary, &c. l 99 full Proof, what a Height their Enmity agairft GOD is come to. 2* They are the Meeter to exerciie his own People. Ar.d 3. They are the n'prr for tie Strokes he defigis to mnict on them. X?. Nnwiti flat dii g or ah this, it was mtctznd neccjfary that fome Cfl runs ir.ri.lo U rtma\ kably punifid, and feme Bounds let to C fences ; ai cJ mojc eipecially, thole Offences which ciofs the Def.gns ot C r .i/s Forbearance, ai d tend to diflolvefhe Government and Onfer, which it was ficceflai) (LCD fhould maintain in the World. And hence it has Come to pais, Ti at 1 ot the greateft Sins, fuch asthefe certainly a:e, which in mediately ftnke agamft GOI>^ but thefe, which ftfike agan ft Gidet and Gcvenvient,hd.vt been meft remarkably punifh'd in all Ages, as migi t be made appear by innumerable Inftances of the remarkable Punifi merits of Mvrd&s, Deajons, and Undutifulnefs to Parents. This is congruous Ao>JvJtke^ not only on the mention d Aco unt$ but on this, That the N ikes concerning thefe laft Sort of tvils, aiemucli more clear in meft Ii fiances, than thofe which refpecft the Former. XJI. It is every Way fuitable to the Wifdom, Sincerity and Holinefs of GOD •, yea, and of abic lute Neceflity to the Dcfgn ot this Forbear- ance, that tie exercife Bounty inlefier Tilings-, fuch as the good Tnings ot this Lite are : And that lie vcuchfafe thofe mental Enduements to fome oi the [yard Sinners, which are neceffary toward the Mainte- Kance of that Government, which GOD was to keep up among them 5 fuch are civil Wijdom, Invention , Courage, &c. Thefe he .may give without the leaft Intimation of any Defign oifpecial Mercy. For what Relation have thefe Things to fpecial Mercy-, which areheap'd in A- tundance on the worft of Men. However, that it was fit thefe Things fhould be beftcw d upon fome in this Cafe, is evident, becaufe 1. Eter- nal Rewards are now forfeited, and there would have been Nothing to induce to Obedience if this had not been. 2. Hereby he gives a Wit- ness to his own Goodnefs, which aggravates Offences committed againft him. 3. Hereby he draws, on Men to Obedience, or rather to do thofe Pieces of Service, which are in tl eir c wn Nature, fuch as he allows and requires, albeit they defign not his Service, but their own Plea- fure and Profit.. 4. Hereby he quits Scores with Sinners, while he fufiers not what is even but pretended Set vice, to pafs without a Reward^ which is fuftkient to fhew what a kindRewarder he would have been, if they had indeed cbey'cL 5, Hereby he cuts off all Excufe ior their Continuance in Difobedience. 6. This Conduct gives them an innocent (Qaaiion of difcovering latent Wfchedwfs, which otherwifc they would havt . 200 Natural Religion infufficient, have had no Accefs to fhew, and keeps from that utter Defpair, which weuld have marr'd the Defign of GOD's Forbearance. XIII. Thefe Yowdxhkmentsoi divine Bounty lead to a Sort of Re- $entance, not that to which the Promife of Pardon is join'd in the GoP pel. For i. They give eminent Difcoveries of the Goodnefs of that GOD whom we have offended, and consequently of the Folly ot offen- ding him, which naturally leads to Sorrow or Regret. 2. They ftrengthen, as all Benefits do, the original Obligation to Obedience. 3. They let us fee, That Obedience is not altogether fruitlefs, fince they may expect lefs fevere Refentments if they return y yea, may expect fome Share in this Bounty, and are not under an Impojjibility of Mercy, for any Thing they can know. XIV. After all, I do yet fee no Reafon to think, That they, who are meerly under fuch a Difpenfation as this, which I take to be the Cafe of the Heathen World, are under a Law of Grace • which affures, That upon a Return to former Obedience, Sins mall be entirely pardon'd, and they have Accefs to eternal Rewards. I grant it highly probable, That if GOD had not intended Grace to fome, fuch a Difpenfation had never been. I admit, That this Difpenfation is fubfervient to zDtygn ofGracs upon fome. I further allow, That there is no abfolute hnpojjibility of the Salvation of Perfons, however deeply guilty, who are not yet under the Penalty : But if they are fav'd, it muft be by fome Means or Way reveal'd by GOD, and fupperadded to all the Former, w lich I can never fee to amount to any Law of Grace, fince it is manifeft, 1. That all this may be exercised towards them whom GOD in End defigns everlaftingly to punifh. He exercifes much hongfuffer'mg to the VejfeU cf Wrath fitted to Definition. 2. There is Nothing in this whole Dif- penfation, that in the lead intimates any Purpofe of GOD to pafs by former Offences,either abfolutely or uyonCondition. 3 . In Fact it has never been found, That ever this Difpenfation has led any one to that fincere Repentance, which muft be allow d neceffary, in Order to Pardon. And I dare not fay, That GOD ever did appoint Means for fuch an End, which after fo long Trial ihould never anfwer it. 4. All whom GOD has pardon'd, or of whom we may fay, That he has brought them to Repentance, have been brought by other Means. So that upon the Whole, I fee no Ground for aflerting an nniverfal haw of Grace. As what has been above faid, takes off the principal Pretence for fuch an nniverfal haw of Grace, which fome feem fo fond of-, fo if any fuch is afTerted, it muft be own d to be a haw of a very miverfal Tenor, as and tf^eVeaPd neceffary, &c. "id i as being that wherein all Mankind are concern d. It muft be allow'd a Law defign'd to take oif the Force of the original Law, concreated with our Nature, that necefTarily refults from the Nature of GOD and Man, and their natural Relation, at leaft, as to one Inftance, I mean the penal Santf ion, in Cafe of Sin. It muft be allow'd a Law not meerly direttive-zs to Duty, but defign'd to tender undeferved Favours to ful- fill Man. Now he that can think a few, or call them many, dubious Actions, that is, Adions capable of another, yea, contrary Co ftruc- tiori, zjufficient Promulgation of fuch a Law, as is of fo univerfal Ex- tent* as derogates, at leaft, in one Inftance of fo great Moment, irom a Law fo firmly and folemnly eftablifhed, without any known Pro- vifion for its Honour, injur'd by fo many Sins - y and -finally, that ten- ders fuch great Favours to the Tranfgreffors of it, may believe what he pleafes. I muft own this one Confideration is with me enough to '■fink that Notion. But now to conclude this whole Matter, .upon which we have dwelt folong ; upon the niceft Survey of all Occurrences in the Heathen World, I can difc.ern Nothing that favours of diny Acquaintance with that Forgivsncfi that is with GOD ^ unlefs it is that generally in ter- tain'd Notion or the Placability of their Deities. This Notion, I make no Doubt, had its Rife from Revelation, and was continued by Traditioni And feveral Things did concur tu the Prefervaticwi of this, waile other Notices that had the fame Rife were loft ^ the apparent Necejfity of it to Man in his prefent finful Condition ^ the Suitablenefs of it to lay a Foundation for that WorJInp, to which the remaining natural Notices of a Deity urg'd them, and which was of indifpenfible Neceffity toward the Support of humane Government -, the Darhiefs and Blindnefs of Men, as to the exceeding Sinfulness of Sin ; the Holinefs of GOD s Nature, and the ftrong Inclination all Men have to be favourable, even to their own Faults, did contribute not a little toward its Sup- port. Finally, this Placability did not £b much refpe£t the one true GOD, of whom they had very little Knowledge,, as their own fi&rii* ous Deities, which they put in the Room of the true GOD. And it's obvious, That when Men took upon themtofetup Gods, they would be fure to frame fuch as might agree with their own Apprehenfions, and pafs by their Faults with as little Difficulty as they committed them. Whatever there is as to this, we have no Reafon to think that this is a natural Notice, it being neither feifevident, nor certainly de- dncible horn Principles that are fuch. [C] CHAP, 2by the very Conilitutions of our Body and Climates, under which we live. Hence there are domeflick and national Vices, which cleave to fome Families and Natiojts. 6. The beft, the moft fober, and freeft from difcernible Eruptions of Corruption, yet do own they find the Inclinations ftrong, [ C 2 J and 2r(>4 Natural (Religion infufFcient, and driving them into indifcernible Ads correfpondent to them, 7. Tney who deny the Torce and Being of thefe Inclinations, and who pretend the WiUoi Man able to matter all thefe, yet cannot but own, that there zxtfuch Inclinations - ? and as for the pretended Ability of the Will to conquer them, they give' the leaft Proof of it, who pretend moft to it: For if the Will is thus able, and if, as they pretend, they have fufficient moral Arguments which pcrfwade to it, why is it not done? What flops it? 8. I fliall only further offer the Teitimonies of Tome few among the Heathens • Timeus^ the Locrian, who liv'd be» fore Plato, tells us in his Difcourfes, " That GalesCourtofthe " Vitiofity comes from our Parents and firft Gentiles, Part 4. Lib. " Principles, rather than from Negligence and I. Cap.. 4. Par. 2. " Diforder ojfpublick Manners -, becaufe we never " depart from thofe Actions, which lead us to " imitate the primitive Sins of our Parents. Plato tells us, That, " In " Times p aft, the divine Nature four ified in Men*, but at length it mix'i " with Mortal, and *rit**mv h)® , humane Cuftom prcvai^d to the Ruin . " of Mankind: And from this Source, there follow d ana* inundation of 11 Evils on Men. Hence he calls Corruption voeQ- r kA&quw, the natu- IC ral Difeafe, or Difeafe of Nature, becaufe the Nature of Mankind is u greatly degenerate and depravd, and all Manner of Disorders infeft bu~ " mane Nature : And Men being impotent, are torn in Pieces by their own " LuQs, as by fo many wild Horfes. Hence Democritus is faid to affirm, " The Difeafes of the Soul to be fo great, that if it were opened, it would u appear to be a Sepulchre of all manner of Evils. Arii\-Ethkk 9 Lib. " Arijlotle tells us, That there is hi us fome- j. Cap, 13. " what naturally repugnant to right Reafon 9 " *tpvK@-Aflt(*d-tc9'n$ hoy». SenecaEpiH. Jo. give! us a very remarkable Account of his Thoughts in this Matter. The whole were worthy to be tranfcrnVd, but it's too long. I (hall trans- late a Part of it. " Why do we deceive our felves ? t Our Evil is " not from without ; it is fix d in our very Bowels. Alibi, All Sins " are in all Men, but all do not appear in each Man : He that hath " one Sin hath all. We fay, That all Men are intemperate, avaricious, " luxurious, malignant •, not that thefe Sins appear in all -, but be- " caufe they may be, yea, are in all, altho' latent. A Man may be " nocent, tho' he do no Hurt. Sins are perfect, before they break " forth into Effeft. It is worthy of our Obfervation, what, Mr. Gate Mils us, after he has quoted thefe. Words,, Tiut Jqnfenm breaks forth into j and ^eVeaPd necejfary, Sec. 20 5 into a Rapture upon hearing thefe Pbilofophers philosophize more truK about the Corruption of Mans Nature, than Pelagians and others o* late. But the Oracles of Reafon tell us, That it is deny'd, u That the Lapfe " of Nature is univerfal, becaufe fome, through the Courfe of their Lives, " have provd more inclinable or prone to Vertue than to Vice. I have fpoke to this before, but I add, 1. This is not enough, they are more prone to Vertue than Vice : For the Queftion is, Whether they have ' -Inclinations \o-Vice, and not, Whether the Contrary are ftwnger > 2. This cannot be pretended to be the Cafe with many. Now, fince' the 'Queftion is about a Religion fafficient for all Mankind, if any of them have fuch a Diftemper, and natural Religion provide no Cure, it is in- fuficievt. 3. It is not, Whether there are Men that have been prone to fome Vertues, and averfe from fome Vices, polfibly fcandalous Sins ? But whether there have been Men inclin'd to no Sin, prone to all Vertue} If they aflert fuch an one, mew us the Man. We cannot believe any &ch, fince all we know are otherwife, till we fee a Condefcenfion. 4. It's not the Bufinefs whether Men have done vertuous Afts ordinarly t that is, The material A8s of Vertue : For Corruption may run freely out in this hidden Channel. A Man may be ambitious, proud and live among Perfons, with whom Vice is decry'd, open Vice I mean, and therefore affedis a great Exaclnefs as to- Morality. This is good : But this is all but a Sacrifice to Ambition. One Lufl is the principal Idol,' all the reft are facrifie'd to it. Corruption turns not troublefom, and is pleas'd, if it get Vent any Way. A ftrong Spring, if it may get a Vent under Ground, may prefs a Vent above 5 yet it will eafily be reftrain'd there. Now this being the Cafe plainly with Man, it is impoffible for him to reach Happinefs, while this Corruption remains-, nor can he be fure of Acceptance with GOD. While Things are thus, Nature is im- perfect, Man is out of Order, Reafon, the nobler Part, is at under, and Pajions, the brutal Part, bear the Sway. This is more unfeemly, than to fee Servants on Horfes, xtdnle Princet walk on foot. There, is continual Occafion for Remorfe, Checks, Challenges of Confcience, and Fears of the Refentment of a holy GOD; There can be no firm Con- fidence of Accefs to GOD, or near Fellowfhip with him, while we entertain bis Enemies in our Bofcm -, nay, have them interwoven, as it were,, with our Natures* . Thee 206 Natural Religion infuficient, The Deitfs, I know, make a horrible Outcry againft Chriflians, for afTerting this Corruption of Nature. Herbert, in his Book Do Veritate, has many hitter Invectives againft the Afferters of it *, and yet, over- come with Evidence of Truth', heisoblig'd frequently to acknowledge it plainly : Yea not only does he acknowledge it, but he pleads tlirs directly, in Excufe of the moft abominable Wickednefs. After he has told us, That the Temperament or Conftitution of- our Bodies have a powerful Influence to fway us to fome Sins, he fubjoins, " Quo M Pacloh audita levi Negotio damnandas exijlimo, qui ex tPtodrjyy^sidLaliqua " pr&varicantur. Quemadmodum igitur Flagitii baud jufte argueris u Lethargum Defidem, ant Hydropicum Bibacem -, itafortajfe neque Veneris, " aut Martis CEilro percitum modo inpeccantium Humorum Redundajitiam, tc potius quam pravum aliquem Habitum, Delictum commode rejici pojit, " Neque t amen me hie Confcelerati cujusvis Patronum jifto • fed in id f folummodo contends, ut mitiori Sententia de iisjlatuamus y qui corporea, " brutali, & tantum non necefTaria Prope.nfwne in Peccata prolabuntur. Well, here is a handfom Excufe for Vice. We mull be as far from condemning him, who prompted by Papon, flays and murders, or hurried on by Luil, commits Rapes and Adulteries -, as of cenfaring him, who is fick of a Lethargy, for his Lazinefs and Indifpofition to act -, or one that's- Hydropick, for his immoderate Thirft. This Divi- nity will pleafe profane Men to a Degree. The Salvo he fubjoins is very frivolous, and deferves rather Contempt than an Anfwer. But to leave this, 'tis plain, That there are fuch Inclinations, and that if they are not rooted out, we are undone. What tho 5 Men might have Hopes, if they but err 'donee, that they might eafily obtain Re?niJion-, yet fure it mud confound them, when they ft ill fin on, and that out of Inclination. Unlefs therefore natural Religion is able to cure .this Difeafe, and eradicate thofe Inclinations, it ferves to no valuable Pur- pofe, atleaft, it is infuffcient as to the great Ends of Religion, our own Happinefs, or Acceptance with GOD. And that really it cannot do fo y will be clear by the following Confederations. I. If this Corruption is congenhe to our Natures, as the abovemen- tion'd Arguments go near to demonftrate, and the Chriftian Religion fully proves, it is evident, That there muft be fome Change wrought upon our Natures. Now this is more than natural Religion can pretend^ to, which knows nothing of Regeneration, and the fanftifybig iVork of the Spirit of Grace. I know Plato and fome others have talked of Infrbation, and fome Aids of GOD : But this was all but Chat, Amufe- ment and %eVeafd necejfary, &C. 207 mentandafew tinkling Words, which might pleafe the Ears^ tut what Evidence could they give, That any fuch Thing was attain/d, or attainable ! II. Ttio* this were given up yyet of whatever Nature this Corruption and Impotency is, call it natural or moral, 'tis certain, That it is ftrong-, natural Religion cannot give fufficient Security that* it is practicable to eradicate it. We know that feme Streams of this Corruption may be dam' d in, fome of the top Brandies loptoff, and fome of the Fruits of it may be pluck'd. This, in fo far as it is done, is good for Mankind, and ufeful in Society. Some of the Pbilofophers have gone 2 great Way in it, and thereby have fliam'd moft who are calPd Chriftians. But what is all this to the eradicating of Corruption, purify- ing the Minds of Men, and imiverfal Conformity in Heart to the Rule of Duty > The Attainments of Pbilofophers need not here be talked of: Their Vertues were but Shews and the Shadows of them. Search to the Bottom,, and you will find, That what they call'd Self denial, was only a Piece of delicate Intereft in Order to reach Self ends : It was but a parting with one Thing pleafant to our felves, to gain a greater, which is Selfifhnefs to the Height. As for that Self denial, which Chrijlianity teaches, it was not. heard of, or known in the leaft. Libe- rality was but a meer Trade of Pride, which values no Gifts, provided v it have the Glory of being liberal ; Modeily was the Art of concealing A our Vanity ^ Civility, but aiivaffe&ed Preference of other Men before our felves, to conceal how much we value our felves above all the World ^ Bafjfulnefs, but- an affe&ed Silence in thofe Things, which Lufts make Men think of with Pleafure ; Benevolence or the Defire of obliging other Men, but a fecret Defire of obliging our felves, by get- Xting them to befriend us at other Times j Gratitude, but an Impatience to acquit our felves of an Obligation with a Shamefacednefs for having been too long beholding to others, for fome Favour receivd. So that all thefe pretended Vertues, ill general, have only been fo many Guards made ufe of by Self-love, to prevent our Darling and fecret Vices from appearing outwardly. All thefe are no Evidences, what may be done towards the Removal of corrupt Inclinations. Nor indeed can Nature's Light fatisfy us that it is practicable Can it ihewus the Man that has done it ? This were fomewhat to the Purpofe, could' he-be nam'd. But this cannot be. Will it tell us that we have a Power 1 to doit? But this is fomewhat that we fee and find by Experience^ the ftrongeft and moft convincing of all Arguments, not. to be true. Wo. -2.68 Natural Religion i?ifufcient, We find we may reftrain or"forbear fome outward A&ions, but we have . no Experience of a Power to lay afide or diveft our felves of Inclination* fo deeply rooted. Befides, they, who talk of -this Fewer, whereof others have no Experience, are liable to be queftnn'd upon feveral Things which they cannot fairly or fatisfyingly anfwer. Why don't they more than others who find it not, but complain of the Want of this Power ? Why do not they mow, That thofe Inclinations are eradicated which they own mould be laid afide, which they aflert they have a Power to lay afide, and which they fay they have been long trying to overcome? The World will be forward to judge, at leaft, the thinking Part of Mankind will befo, That they are rather milled by fome fond Speculations to judge they have a Power they really want, than that this practical Proof mould fail, which feems fcarcc capable of an Anfwer. Now will Men be effectually ingag'd in a Work fo difficult, which they are never like to bring to an IfTue > Will they not rather choofe to yield to the Conqueror than ingage in a War that muft laft while they laft, and that without Profpect of Conqueft and being Matters at laft > Yea, have they not done fo> Who will be indue 'd to fuch an Undertaking without Incotiragement ? III. If this is practicable, yet it muft be own'd extreamly difficult, and what Men will not eafily be engag'd in. Inclinations are deeply rooted, ftrength'ned by Cuftom, and in moft advantaged by Temp- tations, whereof the World is full. Now if natural Religion is fup- pos'd able to perfwade to fuch an Undertaking, it muft be well furnifhed with ftrong Motives and Inducements. Whence fhall thofe be fetclvd? From the Rewards of Vertue, and the Punifiments of J Ice on the other Side Time ? . We heard how fhort the Accounts of Nature's Light of thefe are. The Impreilions of thefe were always more deeply rooted in the Vulgar, than the Pbilofophers , yet they had no" fuch Effect. It's plain, outward Incouragements do not attend the Practice oiVertue. There remains only then the Beauty of Vertue it felr'. Of this ti\c Fbilofopbers have talk'd wonderful Things. But the Mifchief oift is, it was but Talk when they mifsU other Tilings, they could, ev'n with their dying Breath, as Brutus one of the Adepti is faid to have done, call Vertue but an empty Name. They liv'd otherwife than they talk'd, the beft of them not excepted, Tis excellently faid by in- genious Gaulian, and tfyveaPd necejfary, &c 209 : Ipfa quidem Virtus Preiium fibi folaque late Portun&fecura nitet, nee Fafcibus uUis De ConfulatlX Erigitur, Plaufuve petit clarefcere Vulgz. Nil opis externfceupiens, nil indigtr%*Laudis y Divitiis animofa fuis, immotaque curtftis Cajibus', ex alt a Mortalia dejficet Arce. Mallii "Theodori ab Initio. This is indeed very prettily faid 5 but this is all. Men may pleafe themfelves with refin'd Speculations of the Excellency of Vertue\ But it's not this alone that can fway corrupt Man. It is hot the Queftion, WhatVertue really is •, but what Men think of it, and can be made to fee in it. And it is certain, all the Philosophers could never perfwade the World of it; and no Wonder, for the}* - cou'd not perfwade tiiem- felves. Mankind have had other Thoughts, and it fnuft be other Views than Nature can give, that will beat them out of this. Another Poet plainly opens the Cafe, Turpe quidem diftu (fedfimodo Vera fatemur ) Vulgus Amicitias Utilitate probat : Ovid.dePantG, Cura quidexpediat prior efi,quam quid Jit boneSum, Lib. 2. Eleg. ? c Et cum Fortuna fiat que caditqne Fides, Nee facile invenies multis in millibus U)tum % Virtutem Pretium qui putat ejfe fui. Ipjt Decor Refti, Fatti Ji Pr&mia dejfnt, Non movet, & gratis poenitet ejfe probunu Here is the true State of the Cafe. But come clofly up the Point, this Beauty oiVcrtne is not difcernible till we have made fome Progrefs in it. While corrupt Inclinations are in their Vigor in the Heart, fuch a Beauty is noteafily feen. 2. It's a Beauty too fine to be ^erceiv'd by vulgar Eyes, or indeed by any, without deeper and nicer Confi- deration^ than moftofMen can goto the Charge of. J. Alone ith not fuffeievx to fupport and carry on in fo hazardous an Undertaking. 4. This Advantage is not to be felt, till the Vertuc be obtain'd. It 5 * a Queftion whether it will be attain'd. So that it's plain, natural Religion wants Motives to engage effectually to this. IV. 'Tis ftill further confiderable to this Purpcfe, That thefe virions bicIiTtatkns are ftrong, if not ftrongeft in thofe, who have neither [ D ] Capacity >iC Natural Religion infuffcienh, Capacity to dive into thofe few refirfd Corifiderations, which inforce the Practice of Ferine, and the fubduing of Corruption, nor indeed to underftand them, when propos'd, nor have they Time or Leafure to attend to the Difcourfes of the tbilofophers, when, they aretaqght, or Money to purchafe them. And natural Religion provides no Teachers, at leaft, if we take it according to the Accounts, we get from the Deifts, who bear fuch a terrible Grudge to a ft anting, Ministry, and have io oft in their Mouths that Reflection of Dryaen^PrieHs of all Religions are the fame. Now what a fad Cafe are poor Men in, who are follicited by outward Temptations and puttied on by ftrong , Inclinations, and have fo fmall Alliftance given them by natural Religion. V.. As Motives are wanting, fo the Work is not eafily carry'd on, the Way of Management is difficult, and the Directions given us by the Pbilofopbers or others, are exceedingly Unfatisfa&ory. Some of them are impoffible, fuch as the entire laying afide our Affe&ions - r others of them ridiculous, fuch as that Direction abpve-mentiond out; of Plato, for the Purification of our Souls by Mujlck and Mathmatich, &c Others, and indeed moftrfthem only tell us what we are to do, bid us do the Tiling, but tell us not bow to fet about it ; fame of them only tell us. how to conceal inward Corruption, or divert it. And, perhaps, I mould not fay amifs, if I fhould fay, That what the beft moral Pbilofopbers ''either aiuul 2ttpr attaia'd, was only to dam. in Corruption on one Side, to let it run out at another*, or to make that run in a fecret Channel, which run open before. It were long to examine their feveral Dire&ions. The learn'd Herbert gives us a Summiry of them, which I mail here prefent the Reader with. I. tfe Jlmild fupprefs aU cur vitious Ajfeff ions. This! is but to. advife the Thing, without telling us bow it is to be done.. 2. That we expiate our Sins, by deep. Repentance, and by tbe iniiitutei Sacrifices or Rites. Thk is only a, Remedy for Guilt, and an ill one too, as has been cleared above. 3. That we avoid tbe Society of evil Men. But then wemutt go out of tbe World, or at leaft, out of the Heathen World. 4. That we ufe the Company of good Men. But where fhall we find them amongft thofe 9 who have no more, but natural Religion > 5. That we enquire carefully what is to be dqne^ and, what's not to be done : But the Queftion is,, when we know it, How fhall we get the one avoided and tbe othes followed, considering we have a ilrong Averfion to Good, and Inclina- tion , to Evil ( 6. That our Sim, which, arifefrom .humane frailty, Jbouli H md ^e^eaPd necejfary, See. "■£ 1 1 ~he correSedor hid afide % Butftill the Queftion occurs, How is this to bs done ? 7, That we fiould ufe Supplications and Prayers to the Gods, as the Priefis prefcribe. . But for what, and upon what Ground ? And what will this help the Matter? VI. To conclude this Argument, the universal Experience of Mail- kind bears Teftimony to theWeaknefs of natural Religion. Nothing . in this Matter was ever done, or done to Purpofe, fave where Revelation obtain'd. Should we narrowly fcan the Lives, not of the V"k ar , but of the Heathen Philosophers, as Plato, Arittotle, Seneca, Plutarch, Cato and Brutus, we might eafily pull off the Mali, and difcover how little it was that they attain'd in this Matter, or rather, nothing at all. Yea even a Socrates himfelf would not be able to ftand before an impartial Enquirer. I believe he could not give a good Account of his Amours, and thofe practical Inftrudtions, which he is faid to have given his Scholar Alcibiades. He rep refs'd Well the Vanity and Pride of other Philosophers : Btit perhaps, nay I need not fay perhaps, with greater Pride • yea even his Death, the moft applauded Part of his whole Conducl, might be unmafk'd, and depriv'd of "the unjuft Elogies, which fome have made on it, who, it may be, never read the Accounts we have of it, or ferioufly confidered his Carriage on that Occafion. 'Tis true he was unjuftly put to Death, and behav'd very refolutely : But whether he fell not a Sacrifice to his own Pride, as much as to the Malice of his Enemies, may be queftion'd. This I fay not to detract from thofe great Men, whom I admire, confidering their State" ^ but to let fee, That they went not fo high as fome would have us believe. In fine, Till RevcaVd Religion appear'd, nothing was fcen in the World of true Piety or Religion, of Mortification of Sin, or Holinefs of Life. The natural Notices could never make onepiotis, or indeed moral. Whereas Chrijlianity, upon its firft Appearance in a Moment, as it were, made Millions fo. And they who have rejected it, and fet up for Heathenifm again, under the new, but injurious Name of Deifm, are no Friends to Holinefs of Life, Piety towards GOD, Sobriety in their own Way, nor Righteoujnefs among Men. How mighty Saints do Blount, Hobbs, Spinofa, Uriel, Accojla and others make. I defign'd to have proceeded further, to demonftrate the Infujficiency of natural Religion to anfwer the Ends of Religion, by the Confederation of itsjnfufficvncy to f lpport under the Troubles of Life or amongft tne Terrws^of -Dtatb ; But upon fecond Thoughts Ijudg d, after what has [ D 2 ] ' beea 21 z Natural ^liglon infuffiient y beenfaid, it was not needful. Befides, ifanylookbutatit, they may eafily fee it utterly hijnjficient to this Purpofe, as it is indeed to the ether great ends oi Religion. If the well founded Profpedt offutureRewards^n&d. clear Knowledge of the Nature and Excellency cf Things eternal and not feen, the prefent Intimations of divine Love, in crofs Difpenfations, the Supports of divine powerful Grace under them, the Ufefulnefs of thofe Calamities, by Virtue of the divine Ordination and concurrent Influence of the divine Spirit, verify'd in the Experience of the Sufferers, are laid afide, as natural Religion does, which knows nothing of thefe, all that Men can fay to comfort under Affli&ion, or arm againft the Horrours of Death, is but an unprofitable Amufement, or, at leaft, like Rattles and other Toys we give to Children, that do not, in the leaft, eafe them of the Pains they are under °, but do, for a little, divert the Mind, while they are look'd at : But afToon as the firft Impreffion is over, which thofe new Toys make on the Mind, the Senfe of Pain recurs again, with that redoubled Force, which it always has, when it immediately fucceeds either Eafe or Want of Senfe. And if it is really violent, thefe Things will not avail, no not to divert Trouble for a little. It's but a forry Comfort to tell me, That others are troubled as well as I, or worfe -, That Death, which I fear, will end it| That I muft bear it -, That I have other Enjoyments, which yet prefent Pain will not allow me to relifh. Yet fuch are the beft Confolations natural Religion affords. C H A ft and ^eVeatd neceffary y Sec. 21 3 C H A P. XII. Wherein the eaPd necejfary, Sec. 21 y* we find them gropping in the Dark, as to all ufeful and neceflary Knowledge of GOD, or the Way of Worfhipping him^ of ourfelves, our Happineis, our Sins, the Way of obtaining Pardon, our Duty or our Corruption. As to Guilt h if we look -at the Cafe of Mankind, and his Endea- vours for the Removal of it, we find the Vulgar drown d in endlefs De- fpair, or fatal Security •, . like.Men at their Wits End, trying all Ways that fear, Sitpei ttition, or racltd Imagination can fupply, arid ftill un- fatisfy'd with their own Inventions, they are ready to try all Ways that feli-defgning Men, or even the Devil can fuggeft to them, fparing no Coft, no Travel, no Pain. They ftand not to give the Fruit of their Body for the Sin of their SouL The Philofophers either think through their Pride, they have wo Sin, becaufe they are not fbbadj quite fo bad as the Vulgar $ or, if they ftill retain fome Senfe of Sin 9 they are driven 'into the utmoft Perplexity, being convinced of the Wickednefs of the Meafures taken by the Vulgar, or at leaft, of their Ufelefnefs and Impertinency, and yet unable to find out better ; they try to divert their Thoughts from a Sore they know no Plaifter for. As to Corruption >, we find all confeffing it, crying out of the Dif- eafe$ and indeed it's rather becaufe it will riot hide, the Sore runs, than becaufe it's painful to many. The FwZ^rdefpair of ftemming the Tide, finding it eafieft to fwim with the Stream, are willingly carried headlong. The Body of Philofophers are indeed like weak Water-men on a ftrong Stream, they look one Way, but are carried another. Tho* they pretend they aim at ruining of Vice, yet really they do it no Hurt, fave that they fpeak againft it. A few of the bell: of them being afhamed to be found amongft the reft fwimming, or rather car- ried -down the Stream on the Surface, that is, in open Vice, have div'd ' to the Bottom $ but really made as much Way under Water, as the other above. III. Let us view Mankind under the Goodnefs and Forlearance of GOD, thefe Helps which femt thirds, fvfficievt : This Word is us'd, or rather abus'd as a Blind in a Matter of very great Importance $ and Men who ufe it will fcarce tell, if they can, ev'n in the Subjed of the prefent Difcourfe, in what Senfe they ufe it. But let it be as it will, -fome pretend the Works of Providence, particularly GOD's Good- nefs and Forlearance fufficient, Well, let us fee the Experience of the World irj this*,, 21 6 Natural Religion infujficient^ If we view Mankind under this Confideration, we may fee them fo far from being led to Repentance, that moft Part never once took No- tice of this Condud or GOD. Others, and they not a few, have abusM it to the word Purpofes. Bccaufe Judgment again ft an evil Work has not been fpeedily execute, therefore their Hearts were wJjoUyfet in them to do evil. The more Inquifitive have rais d a Charge againft GOD as encouraging Wickednefs. And as for the Favours they en- joy 'd themfelves, they look'd on them, not as Calls to Repentance, but as Rewards for their pretended Vertues, and fcanty ones too, below the Worth of them. Not a few of them have gone near to arraign GOD of Injuftice for lefTer Affii&ions they were trifled with -, while otherg have been entangled and tofs'd to and fro by crofs Appearances. So that none have by this Goodnefs of GOD been led to Repentance. IV. Let us view Men living in the Place where Revelation obtains, or where the Chrijlian Religion is profefs'd and taught, but renouncing and rejecting it, and in Profeffion owning only natural Religion : Such are the Deijfs among us. If we confider their Words, they talk indeed that natural Religion is fufficient -, and to make it indeed appear Co, fbnie of them have adorn'd it with Jewels borrowed from the Temple of GOD, afcribing to Nature's Light Difcoveries in Religion, which origi- nally were owing to Revelation, and were never dream 1 d of where it did not obtain •, tho' being once difcover'd, they have gain'd the Con- fent oifober Reafon. But now we are not confidering the Speech, but the Fewer of thefe Men- not what they /ay of the Sufficiency of natu* ral Religion, but what real Experience they have of it, and what Evi- dence they give ©f this in their Practice. If we thus confider them, we find, That albeit when they have a Mind to impofe their Notion of the Sufficiency of natural Religion upon others, they pretend, That it is clear, as to a great many Points or Principles, that are confefs'dly of the greatefl: Moment in Religion • yet while they begin to fpeak mare plainly and freely their own in- ward Sentiments, they (hew that they are not fix 'd, no not about the very Principles themfelves, even thefe of them which are of the great- er!: Confequence. Mr. Gildon, PuMifher of the Orach of Reafon Oracles of Reafon, is not far from aflerting two Page 194. Anti-gods, one Good, the other Evil; and Co falls Oracl. of Reafon, in with the Perfians. Blount favours the Opinion Pag. 212,— 228. of Ocellus Lttcanus, about the World's Eternity, and confequently denies, or at leaft, hefitates about and ffteVeaPd neceffary, &c, ^17 a^out Creation. The Immateriality of the Soul feems to be flatly reje&ed by them all. Nor do they Orach of Reafon T feem very firm about its Immortality, in (hort, Pag. 1^4, 187, &c. after they have been at fo much Pains to trim Ibid. P. 1 17, 127. up natural Religion, and make it look fufficient like, they yet exprefs a , Hefitancy about it's Sufficiency to eternal Life. We have heard Herbert to this Purpofe already. Blount in a Letter to Dr. Sydnham prefk'd to the Deijls Reafons, td\s plainly, That 'tis not fafe to truft Deifm alone, Oracl ofReafon, without Chrifidnity join'd to it. And the Deijls Pag. 87, 91. Hope is fumm'd up in this, in the 4th Chap, of the Summary of the Deijls Reafo?ts, That there is more Probability of his Salvation, than of the credulous and ill-living Papijl : and that isjujt noyw ttall. Nor does their Pra&ice give one Jot of abetter Proof of the Sufficiency of that Religion they profefs: Yea, it affords convincing Evidence of its Weahiefs, Ufelejjnefs and utter Infufficiency. Their Lives {hew they are not in earneft about any Thing in Religion. They are Latitudi- varians in fra&ice. Their Words, their Actions, have no Savour of a Regard to a Deity ^ but they go on in all Manner of Impieties in Prac- tice, and perhaps in End, put a Period to a wretched Life by their own Hands, as Blount, Uriel, Accofla and' others have done, and the Survivers juftify the Deed, upon trifling and childifh Reafonings >, as not knowing but they may one Day be put to ufc the fame Shift. I am not in the leaft deterr'd from averting this, by the Commenda- tions that the Publilfier of the Oracles of Reafon gives to Mr. Blount, as a Perfon remarkable for Vertue. If a profane, jocular, and unbe- coming Treatment of the graveft and moft important Truths, that belong, even by his own Acknowledgment, to vatural Religion-, yea and are the principal Oracl. of Reafon, Propesofit} and if grofs and palpable Difin- at the Beginning, Ac- genuity be Inftances of that Vertue he afcribes count of Blount'* to him, and Evidences of thofeyw/ and adequate Life. Notions of the Deity, in which, he fays, Mr. Blount was bred up, I cou d give Inftances enough from the Book it felf of fuch Vertues : But I love net to rale in the AJIks of the Dead. Again, others of the Deifts, having wearied themfelvcs in Chafe of a Phantom to no Purpofe, and having neither the Grace nor Ingenuity to return to the Religion they abandon'd, either land in downright [ E ] Atheifm 21.8 Natural Religion injuffiicnt) 'Atheifm in Principle and Pra&ice, or they throw themfclves into the Anns of the pretended infallible Guide ^ and thereby give Evidence how well founded the Jefuitical Maxim is, Make a Man once an Atheift, he mttfpon turn Papift. V. Let us view Men living under the Gofpel, imbracing it in Pro- feffion, but unacquaint with that Spirit that gives Life and Vctver to its Dotfrines, Precepts, Promifes, Threats and Ordinances. . They, befides that they are pciTefs'd of all the Advantages of Nature's Light, have moreover the fuperadded Advantages of Revelation, and its Irjlitutions. They have Miniflers and Parents inftru&ing them, and Difcipline to reftrain them, they are trained up in the Faith of future 'Rewards, and infiru&ed in the Nature and Excellency of them for their Encourage- ment, they have Vunittmients propos'd to them to deter them from 5>V, which they profefs to believe ^ yet if we confider the Practice of the Generality of fuch Perfons, it gives a fufficient Evidence, that all this is not enough. Who but a Man blind or fooliih can then dote fb far, as to pretend Nature's Light alone fufficient, when it is not fo, even when helped by fo many acceffory Improvements. VI. If we confider the Experience of them, who have received the Gofpel in Truth, and. felt its Power, we find they have indeed reach'd the Ends of Religion in Part, and have a fair Profpecl as to further Succefi. Well, what is their Senfe of the Sufficiency of Nature's Light ? Why, if you obfervethem in their publick Devotions, you ffiall hear heavy Out-crys of their own Darhiefs, Weaknefs and Wickednefs > y you may htzxfericus Prayers ion divine' Light, and Life to quicken them, ftrength- cn and incline them to follow Duty, and ftpport them in it, againfl: the Power of Temptations, which they own thcmfelves. unable to to mafter, without the powerful Aids of divine Grace. If you follow 'them into their Retirements, where the Matter is managM betwixt GOD and them alone, where t\\ty are under none of thefe Tempta- tions, to maintain the Credit of any receiv'd Notions, and therefore mud: be prefum'd to (peak out the practical Senfe of the State of their Cafe, without any Difguife •, there you fhall find Nothing but deep ConfelTions of Guilt, Darknefs and Inability, with earneft Qrys 9 Pray- ers and Tears, for Supplies of Grace : And what they attain in Mat- ters of Religion, you fhall find, them freely owning, That it was not they, but the Grace of GOD in them that brought them to this. And the more any is concern'd about Religion, know and has attain'd in It, ftill you will find him the more feniible of this gtate of Things. , ' ****** Jfos itnd QZeVeafd neceffary, &c. 2,19 This iff but a Hint of what might have been (aid : But I have rather chofen to offer a general Scheme of the Argument from Experience, which everyone, from his own private Reading andObfervation, may iiluftrate with Observations and particular Inftances, than to infift upon it at large, which would have required a Volume. C H A P. XIII. Wherein we make a Tranfition to the Veifls Pleas for their Opinion, and take particularly -Notice of the Articles to which they reduce their catholic^ Religion, gfae fome Ac- count 0} 'Baron Herbert, the firft liiVenter of this catho* lickJR^ligion, his Books, and particularly of that which is infcriPd, De R^liglone Gentilium, as to the Matter ' and Scope of it, and the Importance of what is therein at" tempted to the Drifts Caufe. WE have nowpropos'd and confirm'd our Opinion ^ur nexfc Bufinefs is to enquire more particularly into that of the Deijls, and confider what they offer for it. The firft Set of Drifts, fo far as I can learn, did farisfy themfelves with the Rejection of all fupematural Revelation, and a general Pre- tence, That natural Religion was fufficient, without telling the WorlJ of what Articles it did confift, what belong'd thereto, or how far it went. Thelearn'd Lord Herbert was the Firft who did cultivate this Notion, and lick'd Deifm, and brought it to fomething of a Form. This Honour he aflumes to himfelf, glories in it, and we fee no Ground to difpute this with' him. I have met with Nothing in any of the modern Deijfs that mates toward this Subjefl:, which is not ad- [ E 2 ] vane'd no Natural Religion infufficient, tranc'd by dim, and probably borrowed from his Writings. It will not therefore be impertinent to give the Reader fome Account of him. ThisJfdwjird Herbert was a Defcendanjt from a younger Brother of fhe Family or Pembroke. • He was Brother to the famous George Her- bert the divine Poet. His Education was at Oxford, where he was for- Hvo\tfti:wj3 4. The Drifts generally, and Herbert m particular, do grant, That the Chriftian Revslation has manifeftly the Ad- vantage of all other Pretenders to Revelation, as i&J^wZtf/s/jP.&lo. 1 is RefpeS of the intrinfek Excellency of ths .... Matter; 222 Natural Religion infuficient. Matter, Co likewife in .Refpe& of the Reafons that may be pleaded for its Truth. Aud fo certain is this and evident, that one of their Number owns, That Chriilianity has The fairefi Letter to the Delfts, Pretenfions of any Religion now in the World, and P. 139. exhorts to make a diligent Enquiry into it- arguing, That if the Pretences of Chrijiianity be well grounded, it cannot be a frivolous and indifferent Matter • and he grants further, That the Truth of the Matters of Fa% which confirm it y is hardly pojible to be denyd. Now notwithstanding of this manifeff: andacknowledg'd Difference betwixt the Scriptures and other Pretenders to Revelation, when Herbert fpeaks of Revelation, he jumbles all Pre- tenders together without Distinction, and urges the Faults of the moffi ridiculous and obvioufly fpurious Pretenders againft Revelation in the General, as if every particular One, and efpecially Chrijiianity, were chargeable with thefe Faults : Is this candid and fair Dealing, to bear the-unwarry Reader in Hand, that thefe palpable Evidences oflm- poflure are to be found in all Revelations alike, while, even, they themfelves being Judges, the Scriptures are not concern'd in them } Yet this is the Way that Christianity is treated by this learn'd Author; and his Steps have been clofly trae'd in this Piece of fcandalous Di£ ingenuity, for I can give it no milder Name, by Blount and the other Writers of the Party, as I could make appear by many Xnflances, if need requir'd. ?. Our Author makes high Pretences to Accuracy in fearching after Truth, and treats all other Authors with the greateft Scorn and Con- tempt imaginable, as fliort in that Point : Yet he feldom ftates 2 Queftion fairly, but huddles all up in the Dark, efpecially, when he fpeaks about Revelation, and heaps together Difficulties about all the Concernments of ReveaVd Religion, without any Regard to the diftindt Heads to which they belong. This is a ready "Way to fliake his Reader about all Truths, but eftablifh him in none. Other Itefleftiqns I forbear, tho 5 he has given fair Occafion for many : But this is not my Subjedt. This Parfi Baxter, MoreRea- of his Difcourfe has been animadverted on by fonsfor the Chnflian a learn'd Author, tho' the Book is n©t come to Religion, and no my Hand. Reafbn againft it, in the Appendix. The and l G{eyeai\{ neceffary. &c. 225 The other Branch of our Author's Defign, viz. His Attempt to cftablifh the Sufficiency of natural Religion T is that wheteinlamdiredtly concern'd. This 1 e only propefesin his Book deVeritate at the Clofe, with aflicrt Explication of his famd five Articles, of which more anorir Ard in a fmall Treatife entitul'd Religio Laid, fubjoin'd to his Book de Csvj's Errorum, he further explains them. The Defign of this laft' . mrntrnd T reatife is to fhew, That the Vulgar can never come to Certainty about the Truth of any particular Revelation, or the Prefer- ablenefs of its Pretences unto others, and that therefore ofNecellity- they muft fit down fatisfy'd with the Religion he offers them, confifting offivf Articles, agreed to,- if we believe him, by all Refe gicm. This Religion, confifting of five Articles, which we fhall exhibit immediately, he attempts to prove Sufficient by fome Arguments in that laft mentioned Treatife. But' the principal Proof, on which our Author lays the whole Strefs of his Caufe, is at large exhibited 111 another Treatife of our Author de Religions Gcntilium, publifh'd aft Amfterditm, Anno 166?. by J. Voffioris, Son to the great Ger. Joan, Vejjious. His P ladings in thefe and his other Writings we iliall call ta an Account by and by. Herbert, in his Treatife de Religione Gcntilium, pretends, Whatever: Miftakcs the GentiU World was under in Matters of Religion • yee there was as much agreed to by all Nations, as was ncceftary to their eternal Happinefs. Particularly he tells us, That they were agreed about five Articles of natural De Relig. Gentifc Religion, which he thinks are fufficient, viz. P.. lS6, 210, Gfa. . I. That there is one, fupr erne GOD, 2. That he is to be worjlnpped. 3 . That Vertue is the principal Part of his Warjhipi 4. That we mull repent of our Sins.. $. That there are Rewards ami FuniJImients both in this Life and that which istocome. Charles Bloinit^ who fet himfelf at the Head of the Deitfs fome few Years ago, in a fmall Treatife entituled Religio Laid, printed 1 68 f n which in Effect is only a Tranflation of Herbert's .Book of the fi^me Name, inverting a little the Order, but without the Adiiticn.of any one Thought of Moment h in this Treatife, I fay, he reckons up the Articles of natural Religion Relig. Laid, Pag-,' much after the fame Manner. 1. That there 49, 50, is one only fupreme GOD. ?, That he chiefly is. to h worjinpged. 3, That Vertue 7 Goodnefs and Pietv, .accompanied with 2 1 4 Natural (Religion infuficient. Tenth in, and Love to GOD, are the heft Ways of worfnpping him. 4. That we fiould repent of our Sins from the Bottom of our Hearts, and, turn to the right Way. 5. that there is a Reward anil Punijbment after this Life. Another in a Letter directed to Mr. Blount, fubferibed A. W % has given us an Account of them fomewhat^ different from both the former in feven Articles. 1. That there is One Orac. of Reafon. Infnite, Eternal GOD, Creator of all Things. Pag. 197. 2. That he governs the World by Providence* 3. That it's our Duty to worjlnp and obey him as our Creator and Governour. 4. That our Worjlnp confifts in Prayer to him 9 and Praife of him. $. That our Obedience conjitts in the Rules of right Reafon, the Pra&ice whereof is moral Vertue, 6. That ve are to expeEt Rewards and Punifiments hereafter according to our Actions in this Life ; which includes the Soul's Immortality, and is provd by our admitting Providence. 7. That, when we err from the Rules of our Duty, we ought to repent and trufi in GOD's Mercy for Pardon. To the fame Purpofe without any . Alteration of Moment from what we have above quoted, Herbert reckons up and repeats the fame Articles in his other Treatifes. Thefe other Authors do but copy after Herbert. To him theHonour of this Invention belongs, and he values himfelf not a little- upon it. Let us hear himfelf. " Atque ita (fed nonfat De Relig. Gent. " multiplici accurataque Religionum turn Dif- P. 218. " fetfione, turn Injpeftione ) quinque illos Articulos " fkpius jam adduRos deprehendi. Quibus etiam " inventis me felicibnem Archimede quovis exittitnavi. He acquaints lis, That heconfulted Divines and Writers of all Parti'es, but in vain, for to find the univerfal Religion he fought after : It is not therefore likely, if any had moulded this univerfal Religion, or put it into a Form meet for the Dei/Is Purpofe before him, that it could have efcap'd his Obfervation and Diligence. Now we have had a fufficient View of the Articles ;, to which the Dcfjls reduce their Religion. Let us next enquire after the Proof of this Religion * The Burden whereof muft lean upon Herbert. The Deijls fince his Time have added nothing that has a Shew of Proof that I can yet fee. Well, after he has in his other Treatifes, as has been faid, proposed and explain'd his Religion, he at length comes to the Proof *nd QteVeafd neceffary, Sec. 225 "Proof of it ia his Treatife de Religione Gentilium. Here the main Strength of his Caufe lies, and with this we (hall mainly deal •, yet fo as not to overlook any Thing that has a Shew of Proof elfewhere in his Writings. In this Treatife de Religione Gentilhm he makes it his Work to illuftrate and prove, That the above-mention d five Articles were miyerfaUy believd by People of all Religions. This is the Propofition at which that whole Book aims. In the Management of this Subject our Author gives great Proof of Diligence, vaft Reading, and much philo- logical Learning. He gives large Accounts of the Idolatry of the Heathens and their Pleas for it, or^ rather of the Pleas, which our Author thought might be made for it ; which has given Occafion to feveral Conjeclures, as to our Author's Defign in that Book, and his ©ther Writings. I find a learn'd Author, who has beftowUa few lhort Animadverfions on this Book, inclin-. Abrah. Heidanus able to think it not unlikely, That the Lord de Origin* Erroris, Herberts principal Defign was, if not to juftify, Lib. VI. Gap. XI. yet to excufe the Idolatry of the Church of Rome. P. 370, And if one confiders how many Pleas Herbert makes for the Gentiles Idolatry, and that they are generally fuch as may ferve for the Romanics Purpofe •, and if it is further confider'd, that Herbert ^ elfewhere feems, upon many Occafions, to found the whole Certainty of Revelation upon the Authority of the Church, and that alone, and the vaft Power he gives to the Church as to the Ap- pointment of Rites, yea and all the Ordinances of Worjhip \ if it i* further confider'd how concern d fome Perfons were for an Accommo- dation with the Church of Rome at that Time, when our Author wrote, and how far Herbert was concern'd in that Party, who ftickFd for this Reconciliation ^ if, Ifay, all thefe Things are laid together, this Conje&ure will not appear deftitute of Probability. I might add fo this, That Herbert makes ufe of Pleas not much unlike thofe, which are us'dby the Church of Rome to fliake Proteftants out of their Faith, that they may at length fall in with the infallible Guide. In fine, I dare be bold to undertake the Maintenance of this, againft any [F] Oppofer 2 26 Natural Religion mfujFcient, Oppofer, That Herbert's Method follcn/d out, will' inevitably make die Vulgar, Atheifts • whether he defign'd by this to make them Papifts, I know not, nor fhall I judge. How far this Conjecture will hold, I leave to others to judge. I (hall only add this one Thing iriore, That the feeming Oppofition of Herbert's Defign unto Popifij Principles, and his Thrufts at the RomiJI) Clergy will not be fufficient to . clear him of all Sufpicion, in this Matter, wtfh thofe, who have ferioufly perus'd the Books written by Papifis in Difguife, on Defign to {hake the Faith of the vulgar Sort of Pntetfants, in fome of which, there is as great Appearance at firft View of a defign'd Overthrow of . Popery, and as hard Things faid againft the RomiJI: Clergy : Good. Water-men can look one Way and tow another,. What there was of this, will one Day be manifeft. The Deifis maintain, That their Religmt confijting of the above-nanifc five Articles is fufiicient. It is the avow'd Defign of Herbert in tliis Book to aiTert this and prove it, and yet he fpends it wholly in. proving this Propofition, That thej'e five Articles did univerfaJly obtain. Now it teems of Concernment to enquire, why Herbert fhould be at fo much Pains to prove this. Hew does univerfal Reception of thefe Articles eftabliih his Religion, and of what Confequence is it to the Deijh Caufe > For clearing this, it muft be obferv'd, That it is a common Religion that Herbert is enquiring after, which may be equally ufefal to all ' Mankind ^ and nothing can agree to this, which is not commonly ' receiv'd. And Herbert has before hid down this for a Principle, That the only Way to diftinguifh common Notices from thefe which are not r fo, is univerfal Reception. This according to him is the only furc Criterion. " Religiocfi Notitia communis- — -— Dejreritate,l?^^ " Videndum igitur eft, qusnam In Religione " ex Confenfu univerfali funt agnita : Univerfa ' "• conferantur : Qte antem ab omnibus tanquam vera in Religione agnofcuntur, communes Notitia 3 habendse funt. Sed dices efle " Laboris improbi : At alia ad Veritates Notitiarum communium^ non fupereft Via ^ quas tamen ita magni facimus, ut in illis folis Safiptti^- l c ; divine universalis Arcana depreherjdi poflinft find'fyveafd neceffary, Sec. 227 But to fet this Matter in a full Light, I (hall make appear, That a Failure in this Attempt, to prove that thefe were univerfally agreed to, is inevitably ruining to the Deijls Caufe and Plea for a common Religion $ tho 1 the Proof of this Point will be very far from inferring 'That there is a common Religion, as fhall be clear'd afterwards. And this will give further Light into the Reafons of Herbert's Undertak- ing. 'To this- Purpoft then it's to be obfer/d, That the Deijls being agreed about the Reje&ion of the Christian Religion, and that Revela- tion, whereon it's founded h they are for ever barr'd from the Accep- tance of any other Revelation as the Meafure of Religion that the World knows : For they own no Revelation ever had fo fair a Plea, and fuch probable Grounds to fiapport its Pretenfions, as the Cbriftian has. However therefore the Generality of the Deijls were fatisfy'd to lay afide the Chrijlian Religion, which will not allow thrift that Liberty- in following the Ccurfes they are refblv'dupon, without putting any Thing into its Place -, yet the more fober Sort faw, That to rejsdfc this Religion and put none in its Place, would, by the World, be counted plain Athcifm, which defervedly is odious in the World. Therefore they faw there was a Neceffity of fubftkuting one in it$ Place. Now fmce Revelation wzsxeje&ed, nothing remain'd, but to pretend, 'Ihit. Reafo7t was able to fupply the DefetV and afford a fufficiejit Religion, ^Religion that is able to anfwer all the Purpofes for which others pretend ReveaVd Religion necejfary. When ence they were come this Length, it was eafy to. fee that it might be enquird, -Whether this rational Religion lay within the Reach of every Man's R If they muft take all on Truft, then w there not here a fair Occafion for charging Wiefi-craft upon them, who blame it fo.much in ethers ? Will not this oblige our Wits, Men of Reafon and Learning to turn Creed and Syjkme-makers > Further, What will they fay of their own Negleft, and the Negleft of the learn'd World in this Matter I How will they reconcile this to the Notion of GOD'sGooi- fiefs, of which they talk jfo much, to fufpend the Happinefs of the greater Part of Mankind on their Care and Diligence, who quite ne- gle& them, but keep up their Knowledge, and thereby expofe the poor Vulgar to inevitable Ruin > Moreover, if they fet up for Teach- ers, they muft fhew their Credentials. Finally, There is no Place, upon) this Suppofltion, left for the ftrongeft Plea* for a fujfeient Religion^ that's common to Mankind, which are taken from the Nature ofXJOD and Man, and their mutual Relation •, becaufe all thefe Arguments con* elude equally for all Mankind, and fo are not adapted to aflert fome peculiar Prerogative in one above another. Nor are any able to juftify a Cfct#n to any further Ability this Way, than he can fatisfy the World of, by the Effc&s of it. When a Man pretends to no other Abilities, than fuch as are due to humane Nature, that he is a Man is fuflicient to juftify his Claim ^ but if he pretend to fome Eminency in natural or acquird Enduements above other*, ht mufi give luch Proof* urtd <$eVeaFd nccejfary, &c. 229 Pfooft of it, as the Nature of the Thing requires-, that is, he inuft make appear, That he has that Ability by Adtings proportionable to the Nature and Degree of the Power he claims •, and further than this is done, no wife Man will believe him. It will not help them out here, to fay, That they only of better Capacities, and who have more Leafure, are able to difcover this natural Religion • but the Vulgar are capable of judging and feeing with their own Eyes when it's proposed: For, ■ befides that all the former Difficulties, or mcft of them recur here, ftill it may be enquir'd, Is this made appear ? The Difficulties on this Side are unfurmountable. Wherefore, of Necefiity, they are cafi: on this, to maintain, That tvery Man is able to find out and difcover what is fujficient for bimfelfin Mattns of Religion. But now when this is aflerted, if the Experience of the World lie againft them, and it be found, as is commonly fup- pos'd, that many Nations, nay, the far greater Part of Mankind had mfucb Religion, this will much prejudge their Opinion, about every Man's having this Ability of finding out a Religion, or as much in Re- ligion as- was neceflary to his own Happbtefs. How will they perfwade the World of fuch an Ability, {(Experience croft -, yea if it be not made appear to favour them ? It is commonly thought, and we have made it appear, That the wifeft Men, when they eflay'd what Power they had of this Sort, foully blundered, and fell fhort of fatisfying either themfelves or others -, and that the World generally acknowledge the Want of any Experience of this Ability. and therefore look'd after Revelations with that Grecdinefs, that laid them open to be impos'd on, by every vain Pretender tofupematural Revelation. Now if Things are allow'd tobethusj how fliall they prove Marl poffefs'd of this Power, if they are cut off from the Advantage of the ufual Fountain of Conviction, in Matters of this Nature ? What r% the Way we come to know, That all Men have a Power of Underftau* ding, or that fuch a Power is due to his Nature ? Is it not hence, That wherecyer Wc meet with Men, we find them exerting the A£ts %i Under/landing} And the like may be faid of his other Powers. * Now 2$o Natural Religion mfuffiatnt, Now if it is once admitted, That there are fiugle Perfons, nay, whole- Nations, yea more, many Nations that have no Experience of this pretended Ability, in Reference to Matters of Religion, how will they ever be able to perfwade the World that all Men have it> More cfpecially, if it be admitted, That the Learn'd themfelvcs were here defective, as to that which Perfons of the meaneft Abilities and lead Leafure are fuppos'd able for: This will look very ill, if a Man who toils all his Days at the Plough and Harrow, xould make this Difcovery, how could a Man of Learning and Application find it hard ! In a Word, if Things are thus flared, as is generally fuppos'd, has been already proven, and ihall be further clear'd anon, then there is little left them to pretend for this natural and univerfal Ability of Mankind in Matters of Kdigion, if not, perhaps,- to tell us a Story of GOD's being oblig'd, in Point of Goodnefs, to endue all Mankind- with a Capacity, whereof there is no Evidence in Experience ^ yea, which the Experience of the World plainly declares them to want. But this will not eafily take with Men of Sobriety and Senfe .• For it Is not more evident, That there is a GOD, than, That this GOD mnft do whatever is proper and fuitable for him to do: And on the contrary, That it was not 7iecejfary or proper for him to do any Thing that really he has not done. If then, any (hall pretend it becoming or nsceflary, for GOD to do any Thing, which Experience mews he has not done, he will be fo far from obtaining Credit with the World, that on the contrary, he ..will juftly fall under the Sufpicion of Atheifm, and an evil D'ejign againft GOD. For to fay, That GOD, in Point of Goodnefc was oblig'd to do this, which Experience (hews he has not done, is plainly to fay, GOD a&ed not as became him. There was therefore a plain Neceffity of undertaking to prove Experience on their Side,, if JD^wastobefupported. If the common ApprehenfTons of Men, who enjoy the Light of Cbritfiamty, with Refpedt to the State of the Heathen World, are well grounded, all. the Pretences ofDeiRs as to the Sufficiency of natural &e- Ikion are for ever ruhVd, and quite fub verted. - and Qfe'VeaTd necejfary, &c. 231 It was but neceflary therefore, That, the learnM Herbert, who uncles took to maintain the Caufe, fhould attempt to {hew, That Experience was en their Side, ard that in Fadl a Religion in it felf fujficient did univerfally obtain. And he had the more Reafon to be concern'd in this Matter, becaufe heavc#s.it as his Opinion, That without a Sup- poiltion of fuch an iiniverfal 'Religion as the De(fif{do plead for, Provi- dence cannot be maintain 'd. '• Et ■ qui dem,&y she, qiiinn Media ad iC Viflum VeWihmqiie brie accommo data fupp edit a- " rit cuutfis Natura/^'Proyidentia Renm com- DeRelig. Gentil. " munis, fufpicari non potui, eutidem-.D "turn, Jive Cap., 1. Pag, 4. " ex Natura, Jive ex Gratia in fuppeditandis ad " beatmem hecnojtro Statiim Mediis, ulli Homhium deejfe pojfe, vel velle r " adeont licet Mediis Wis parumreBe velf elicit eruji Jint Gentiles, hand " it at amen per Deum Optimum Maximum Jleterit, quo viinusfalvijierent. And as it is clear that this Author thinks, That Providence is not ta be maintaind without an vniverfal Religion •, fo it is fufficiently evi- dent, That this iiniverfal Religion is not to be niaintain'd, if Experiy erne lies againft it. Here then was a plain Necefllty for undertaking this Argument;" and proving, or at leaft, pretending, to prove,. That all- Mankind had 2 Efficient Rcligioyt, or were able to know all that was neceffary. jfoi we fee the whole Frame of Deifm falls to the Ground', if this is over- thrown. This therefore was an Undertaking worthy of our noble Author's great Parts, long Experience, great Charity to Mankind, and the great Concern he profefies to find in himfelf for the Vindi- cation of Pi-widence. And fure if fuch a Man, after fo much Pains, hasfail'd in the Proof of this Point, any that may fuccecd him, may juftly defpair of Suc- cefs. He read all the Heathen Authors to find this vniverfal Religion, and he was as willing and defirous to find it as any Man* And he has given in this learn'd Book Evidence enough of his Reading, But fince no Religion was to be admitted, fave that whereon all Men were agreed, it was wifely done by our Author, that he redue'd tbujmiwfaLCreed ta a few Articles. For one who knew fo much of i$z Natural (Religion infuffitent, the State of the World, could not but fee, That they were uot very many wherein they were agreed. Well, he undertakes and goes through with the Work, an3 coaclude* with that memorable Triumph above-mention'd ; " Atque ita (fed " nonjine ?nultiplici, accurataque Religionutn turn Dijfeftione, turn In* " fpeBione) quinqueilhs Articulos, f&piusjam adduSos deprebendi. Qui- " bus etiam inventis mefcliciorem quovis Archimede exiftimavi. But one might poffibly ask, How it could coft our Author Co much Labour and Pains to find out this Religion, and fevere the Articles be- longing to it from others, with which they were immix'd, when every illiterate Man muft befupposM able to do this> However, if our Author if notbel/dby common Fame, he repent- ed, That he had foent his Time fo ill in contributing fo far to the Ad- vancement of Irreligion, tho' others contradift this, and tell us^That dying he left this Advice to his Children 5 " They talk oitrufting in " Chrift for Salvation -, but I would have you to be vertuous, and £ truji to your Virtue, to make you happy.- Whatever there is as to this, I (hall now proceed to examine our Author's Arguments, C H A P C • 3 • CHAP. XIV. Wherein it's enquir'd, whether Herbert has proved that his five Articles di4 universally obtain* WE have heard our Author's five Articles above; he pretends to make it appear, That they were every where received ; We (hall now enquire,whether the Arguments adduced by him do evidt this j and then in the next place, we fhall fee whether it is indeed true. And for Method's Sake, we (hall fpeak of every Article apart, and difledt and infpecl: his Book, to find all that he pffers, which has the leaft Appearance of Proof. ARTICLE L There is One Supreme GOD* THat which our Author pretends to prove as to this Article is, That it was generally own'd by all Nations, That there is One Su- preme Being, and that this Supreme Being, whom they own'd, was the very iame whom we adore. We are not now to difpute, whether this Ar- ticle may be known by the Light of Nature } nor whether fomc parti- cular Perfons went not a great Way in the Acknowledgment of it This we have before granted : But the Queltion is, Whether all Na- tions agreed in this, 'that there is one fupreme G O Z>, and he the very Same whom we adore ? Let us hear our de Relig. Gent. ec Author "Quamvis enimde aliquibus alijs Dei, live P. 158. " Attributis, five MuneribusDifceptatio inter Veteres " eflet, uti fuo Loco monftrabimus*, fummum tamen aliquem extare, cc & femper extitifle Deum, neque apud Sapientes, neque apod Infipien- quick in Referente Owen, their Obfervations as our Author. Coacervatis enim Elo- Tneolog. P. 1 89. giis, Titulifi/u$ conge ftis, capi Numen putakant, m^ximnque iride affici Honore \ it a ut tandem qua diver fa tantum iVo- tnina Super flit ionis fuer ant jgrajj Ante Error e ,diverfa Numina haberemur. Further, we know full well that fome of the more wife and learn'd Men, efpecially after the Light of the Gofpel began to fhine through the World, began to be afham'd of their Religion, and efpecially the Num- ber of their Gods, and to ufe the fame Shifts, to palliate the foolifh and wild Poly-theifm, which the Gofpel fo fully expos'd : and parti- cularly Seneca, who was contemporary with Paul, and by fome, upon what Ground I now enquire not, is faid to have convers'd with him 5 and others of the Stoicks fteer'd this Courfe to vindicate their Religion againft the Aflfaults of the Chriftians. But it is. as true, this was a foolifh : Attempt, and its Succefs I cannot better exprefs, than in the Words of the learn'd and excellent Dr. Owen Vbi fupra p. 196. " Poftquum autem feverius paulo inter nonnullos " Philofophari coeptum eft, atque limatiores de lieve was very little, was Symbolkk. Atque Cidtum proprium nullum fw'jft olim preterquam jummi Dei, videtur. In is well Ibid\ that-, he expreiTes' this Pofition modeftiy, as being con- scious how great Ground others will fee to judge ctherwifs. And the Reafoa 6 Natural Religion infuffichntj Rcafon that follows, drawn from the alledg'd Evidence of the Thing, we (hall have under Confideration anon. But toward the P. 226, Clofe of his Book, he calls them Ignorant s,ox Scioli, that be- lieves not as he believes in this Matter. But it would be expected, that when he advances fuch a bold Pofition, and is lb hard on them that diflent from him, he would give good Proof of it j but if any expeel that, he will find him&lf deceived. I find in- deed a Palfage quoted with an high Commendation to this P. 70. Purpofe. " Atque hie de Cultu dei Symbolico preclarum " Locum ex Maximo Tyrio DiiTert. 38. quern adducit Fojfius, Ci fupprimere non poflum. Barbari omnes pariter Deum effe intelli- " gunt •, conftituere interim fibi alia atque alia Signa : Ignem Perfie Ima- cc ginem quae unumduret Diem, verax quid & infatiabile, fie Maximi ~~F.(j\y ' of hum ane Vndcrftffiding) u Had you or I, fays flej fpeaking shout innate BMt,feen " born 8 Natural Religion hififficient % " bornattheBayofS*/A*w4, poffibly our Thoughts and Notions had " not exceeded thcfe brutifh ones of the Hoteutots that inhabit there ; 6C and had the Virginian King Apochancana been educated in England, cc he had, perhaps, been as knowing a Divine, and as good a Mathema- c ' tician as any in it. The Difference between him and a more improv'd " EngUjhman, lying barely in this, that the Exercife of his Faculties was cc bounded within the Ways and Modesand Notions of his own Country, " and was never directed to any other or farther Enquiries : And if he " had not any Idea of a God as we have, it was only becaufe he purfued " not thofe Thoughts, that would certainly have led him to it. Thus far he. If fome Men had been born where the G off el Light has not come, they would have learn'd to talk more foberly of the Sufficiency of the Ught of Nature. The only Thing that remains as to this first Article is, to prove,That this One SupremeGOD, whom he thinks he has prov'd, That the-G entiles all centered in was the fame GOD with him, whom we IVorJhif \ for this lie refers us to three Scriptures. Rom,, i. 19. Act. 10 throughout. And Act. 1 7. 28, &c. Our Author has not drawn any Argument from thole Paffages, but barely refers to them. He was particularly unlucky in quoting the lafl: of them : For it oblidg'd him to take Notice of an Argument aris- ing obvioufly from the Paffage againlt the Purpofe, he adduc'd it for the Proof of , and indeed that Paflage affords feveral Arguments againfb our Author's Opinion in this Matter, which are not eafy to be folv'd, if they who follow him, were to be determin'd by Scripture Arguments. But our noble Author has fcarce fairly laid the Objection, which he ftarted to himfelf from the Altar to the Vnknown God. But to fpeak Home to the Purpofe, there are only two Things that can be drawn from thefe Paflages, or the like, ( 1 ) That fome of the Gentiles knew the True GOD. ( 2 ) That all of them had fome Notions of Truth concerning GOD, or which were only rightly applicable to the True GOD. The Actings of Confcience within, and the Works ofG O D without them, enforced on them the Imprefllon of fome Tower, fuperiour to 'emfelves, on which they depended^ and this was indeed a Notion of Truth con- cerning GOD } for this was only juftly applicable to the T ue GOD : But yet they, thro' their Darknefs and Wickednefs, when they came to en- quire more particularly after the True GOD,applyed thefe Notions to Creatures, and took them for this True GOD. Now this is indeed all, befides bare and repeated Aflertions, that I can and ReveaI'd ncceffaty^ &(c. 9 can find in our Author, to prove that his fir ft Ankle obtained univerfally : And how far it is from Proving this, is evident from what has been faid. ARTICLE If. This One Supreme GOD is to be Worjhipped* T HE fecond Article our Author has not attempted a fufficient, nay nor any feparate Proof of: Wherefore we go on to the next ARTICLE III. That Vertue and Piety are the principal Parts of the Worfiip cf this One True GOD. THis he alfo pretends to have univerfally obtained, and that the Gentiles expected not Heaven for their Worfhip, or their [acred Performances, but for their moral Worfnp, that is their Vertues. To prove this, is the Defign of our Author's 15th Chapter, at Ieafl: till P. 195. Thefirft Thing he infiflsonto this Purpofe is, The high Refped which the Heathens put on thofe Things, while they lifted, Mens,Ratio, Viet as , Fides,Pudicitia, Spes, and Felicitas, among!! the Number of their Gods, and ere&ed Temples to them. This he proves at large. But what all this makes to his Purpofe, I am not yet Fatish'd. This indeed proves that they had a Refpect: to all thofe Things. Very true, fo they had, and that becaufe of their Ufefulnefs in humane Soci- ety. Yea this proves that they had an undue Refpedl to them, fo as to perform Ads of Worfhip to them. But that they defign'd to worfhip God by thofe Venues, which they would not allow they had from him, as we (hall hear afterward, is not {o eafily proven." Befides, this was only at &w** that thefe Altars were erected, and fo is far from con- cluding as to the reft of the World, where Venue, Hope, &Q. had no fuch Temples. The next Thing our Author mentions for Proof of the universal Re* ception of this Article, is the Custom of the Heathens in Deifying their He- roes on Account of theif Venues and Piety. But our Author knew too B b much to Natural Religion infnfficient, much of the Gentiles Rellgm to believe that this proves anymore,than the - fulfom Flattery of the blinded World that deify'd even Dev'ds, and,, as out* Author elfewhere well obferves, Men that were no better than Devils; or if there was --any more in this Cuftom, when at firfc inven- ted, it was only fonie ill apply'd Piece of Gratitude to Perfons, who had been their Benefactors, or the Benefactors of Mankind. And all tbisRelpeft, that was put on 'era, was not becaufe their Venues re- flected any Glory on God, but becaufe. they had been ufeful to Men„ Be fides, Religion was old in the World before this novel Grecian In vena- tion took Ptace. As the Roman Poet and Satyrift obferv'd, nec Turba Decrum Talis 9 ut -eft Hodie, content aque Sydera panels ■Numinib-uSytniferum urgebant Atlanta minors Pondere. Nor did this univerfally obtain. So that the Argument concludes-, jeft nothing, It neither proves that all the World were agreed that Venue and Piety are the principal Parts of the Worjhip of God, nor that on Account of thefe, Men get eternal Happinefs. What their Immor- tality was, of which they talked, we may fee under the fifth Ar- ticle* Some few Quotations ixom€icero y Seneca, Plato and one or two mo compofe our Author's laft Argument. Seneca fpeaking fomewhere of Scipio Ajfricanus feys, " Animam quidem ejus in Caelum, ex quo erat, * rediffe perfuadeo,non quod magnos Exercitus duxitf hosenim Cam- " byfes furiofus, & Furore feliciter ufus habuit) fed ob egregiam Mode- " rationem, Pietatemque. Cicero Lib* deOffic Deos Placatos facit Pi- " tas & Sanftitas. And elfewhere he fays. Nee eft ulla erga Deo? Pi- s' etas, nili honeftade Numine eorum ac Mente Opinio: Quum ex- " peti nihil ab iis quod fit injuftum,ac inhoneftum Be Rcl>Gent.p. 1870 " arbitrere. Some others he adduces from Pla- to and others, wherein they fay ,That Happinefs and < Lihnefs to God are obtained by Vfrtue. But to whatPurpofe are all thefe brought ? (1) There is Word here of Gods and their Worfiiip^ and Piety as refpe&ing them , but not one Word of the One true God, of whom alone we fpeak. (2 ) It is cer- tain that this Piety and Sanctity according to thofe Authors, compre- hended the Worship oftbsix-Gj?ds 7 .as our Author exprefly confefies y . Atque and HeveaVd necejfary* &c. * ? cc Atque ad Pietatcm confummatam plurima infnper (that is befdes Ver- cc tue of which be /peaks before ; poftulari aiebant, fed ca prefertim qua " grati in S'uperos Animi Indicia eflent, puta Sacri- " ficia, Ritns & Ceremonias & hujufmodi alia-, DeRcLGent.P.\Z$. " quorum Farrago ingens fain: Qseterum fine prs- ^ At hum • di<£lis Divis five Deabus, Animam Regentibus, AcHItum in Ccelum " non dari. This lafc Part is only our Author's S^and is not reconcile- able with what he tells us of their Deifying fome, who were fo far from being Gods, that they were, P. 195. fays he, Ne Viri quidem pri^i. ( 3 ) As for what Cicero fays, That for Venue ani Piety we are advanced to Heaven \ I do not know well how to reconcile it with what he fays elfew 7 here in his Book de Amicitia, Vult plane Virtus Honor em 9 nee Virtutis eflulla alia Merces, otherwife than by thinking that by Heaven, his Coelum,he meant that which many of them meant by their Immortality , 4hat is an immor- tal Fame, a good Reputation, after they are gon^amang^tjKe Survivers.' ;»/f« '»*'/£ As for Seneca, Chriftianity had taught him a little more, and his Tefti- ^oi\e^fey- mony is not much to be regarded. (4) Were there Twenty mo of M ^ L0 ^U; them,they never come near to a Proof of the Point : It is the Sentiments (^JlJ of the World that we are enquiring after, and not what w T ere the * er Thoughts offome of the more improved Philofophers. The Queftion is not whether Men by the Light of Nature faw an Excellency in Venue, and that it was to be follow'd -, but whether they look'd on it as a Tart,a principal Part of the Werfhip, not of their Deities,but of the One tru* God *, and that for which Heaven, not that imaginary Heaven, which Men had at their Difpofal} but an Eternity of Happinefs in Communion with God is to be obtain'd ? Now our Author advances nothing to prove this Point. ARTICLE IV. We mufi repent when xce do Amifs. AS to this Article our Author Confefles feveral Things, which it will be meet to notice in the Entry. ( 1 ) He owns that the Ancients, the wifer Sort of them, P. 197. thought not Repentance afuffcient Attornment for the grofler Sort of Sins -, and quotes Cicero fay ing,Expi^ Cicero 1 mii,vel Pcenae oftenderit? QuisSupplicii Genus conje&averit? ("And the fame is perfeftly the Cafe as to Rewards, tho' our Author waves that, for what Caufe it is not hard to conjecture ) Quis tandem Durations s Termimim pofucrit ? All that he pretends to have been receiv'd, was barely this, That there are Rewards and Pumfliments after this Life. Let us hear himfelf, " Et quidem praster folennem illam Notitiam communem, nempe Deuni " Bonum Juftumq^efTe, adeoq:, Premium vel Pcenam turn in hac Vita,tum poll: hanc Vitam, pro Actionibasjmo & Cogitationibusfuis uniemque remetiri^ , €t nihil quod Verifimile magis eflet ab illis ftatui pofledecernimus. But he tells us, That by the Additions they made to this, and proceeding to determine further than they knew, even this came to be cali c d in Qjiefti- on^( which, by the Way, ruins our Author's Caufe as to this Article*) but let himfelf fpeak, Bum h&c Philofcphi, ilia Sacerdotes, alia dsmum Poctit. adjicerrnty tot a mlivatain Cafuznefa prona nutavit P- 21c VethatU \6 Natural Religion infvfficient, Veritatis Fabric*. Si fcmet fatis coevcuiffent Gentilium Coriph&i, Neminem^ futo, Diffentientem habuijfent. Heafferts very little, we fee, to have unniver folly obtained as to this Article, and he feems to do fome more than infinuate, that even, as to t his lit tie, at lead:, in Procefs of Time there were fome, and even not a few Diflenters : For I know not what Meaning elfe to put upon the whole Fabrick of Truth nodding, and inclining to fall : And this is to quit the Caufe. We (hall however notice his Arguments, hut the more fhortly, becaufe ot what has been already obferv'd. P. 211. First then, He pretends, That the Perfwafion of this is iVt- nate, That the Reafons of it are fo obvious, and the Argu- P 4. ments leading to itare fo evident,that they could not but agree as to this. But I have already fhown, That everyThing that is evident, or was fo to our Author and his Companions and Followers, was not fo to the ancient Sages. I guefs that he learn'd moll of theft Arguments he infifls on from fome others than the Heathen Philojophers, or if they Manag'd 'em fo well, he would have done right to have pointed us to the Places where they have done fo. But when he has done, this will not prove an univerfal Confent : For we areconcern'd in fome others befides Phi- lofophers. As for what he pretends of this Perfwafiorfs being innate, I think he has faid much to difprove it himfelf : Or if it be, I think the Pre- fages of future Mifery in the Mind of Man, have been much more ftrong than of Happinefs. And in a Word, he only fays it was innate,but does not prove it. Yea, if this did not univ erf ally obtain, according to our Author's «wn DccTxine, it was not innate. Next he infills on the Cuilom of Deifying Heroes, and placing them a- inong the Number of the Immortal Gods. This he hints at frequently. But this did not univerfally obtain as to Time or Place, and fo hit not the Point in the leafl. All were not fo dignify' d,nay, not all that were^tW ; nor does it prove, That even all that People,among whom this Cuftom prevail'd, were of that Opinion } but only the Perfons principally concern'd. And indeed it were eafy to (hew that they were not all of this Opinion, which may poffibly be made appear in the next Chapter. His next Argument is dedue'd from a few Teilimonies of Poets and Thilofophers afferting a future State, which he has fcatter'd up and down, here and there. But what is this to all the World ? Do the Poets Fancies of Ely fan Fields, Sty x and the like, give us the true Meafure of the Sen- timents of the World ? Thus and Revealed t\ece]fary % &c« 1 7 Thus 1 have vlcw'd our Author's Proofs of his five Articles^ and theii Reception in the World. I have not knowingly omitted any Thing of Moment, advanc'd by him for his Opinion. 1 fhall conclude this Chap- ter with a few general Reflections on our Author's Conduct in this Affair. I do not a little fufpedt a Writer of Controverfy, when he hudles up, and endeavours to conceal tlic State of the Qucftion, and fhifts it upon Occafion. It is always a Sign either that his Judgement is naught, or that his Defignsare not fair and good. I don't believe that our noble Author's Abilities requir'd any fuch mean Shifts, if the Badnefs of the Caufe he unhappily undertook, had not oblidg'd him : But that this is the Courfe he fleers, is evident. Now he feems to undertake to (hew us, what the moll universal Apprehenfions of Men were in Matters of Religion \ and anon,he pretends to tell us what the more difcerning Perfons, among the Heathens thought j and thus fhifts the Scene, as it is for his Pur- pofe. It is further remarkable,That our Author has cramm'd in a great Deal of philofophical Learning,which makes nothing at all to the main Purpofc of the Book. He has write a Book of 230 Pages to prove that the fe five Articles obtain'd : Whereas all the Arguments he adduces, fcarce take up ten of them. The reft is a Collection of hiflorical and philological Learning about the Heathen Gods and Read the Conclu- Worjhip. He only drops here and there the Shadow ' fion of, our An- of an Argument j and then when we are fome Pages thor'sS.Cao.P.^. by it, he tells us he has demonftate this already, and and compare it we are referr'd back so fome of the preceeding with the Cap, Arguments \ and that is, we are bid fearch a Needle among ft a Heap of Hay. This looks exceeding fufpicious like. Again, I do not like frequent and repeated Aflertions in a Difputant without Arguments. Fewer Aflertions and mo Arguments, if the Caufe had permitted, would have done better. It is faid, That fome by tell- ing a Ly oft over, come at length to believe it to be true. I am apt to think that the oft aliening over and over again what he undertakes to prove, might go further toward his own Convi&ion, than all the Ar- guments that he has advanc'd. Our Author undertakes to give us an Account what the Heathens Thoughts as to thofe Articles were, and what led 'em to thefe Appre- henfions , but after all you fhall find nothing, but an Account of fome of their Practices with our Author's Glofl'es put on them, and the Rea- fon that, not they, but he thinks may be alledg'd in Juftification of their Practices and Opinions. If he had dealt fairly, he would have told us C c in 1 8 Natural Religion bifitfficient, their own Words, what their Sentiments were, and likevvife what were their Inducements that led them into thofe Opinions • but to ob- trude, as every where he doth, his Conjectures and {trained Interpreta- tions, as their Meaning, is perfe&ly intolerable. -Tis indeed true. That our Author affords us feveral Quotations from the Heathens { but, doth he, by this Means, give us a fair Reprefentation of the Point in Controversy, and their Sentiments about it f No. If his Reader is fofnnple as to take this for granted, he deceives himfelf I know it is the Cuftom of fome others,as well as our Author,tho 5 perhaps on better Defigns, to quot fome PafTages from Heathen Authors,in Order to mew their Agreement with Chriftianity, andfhew what a Length the meer Light of Nature brought 'em \ but hereby they do deceive the Rea- der : So Cicero^ his Teftimonie to the Immortality of the Soul, is alledg'd by our Author, P. 192, " Quemadmodum igitur haut alius Deus, haut " alia Virtus, ab Gentilibus, quam ab Noftris, olim celebratur, ita certe iC communis utriufque Spes Immortalitatis fuit. Difertim Cicero 2 de. Leg. a ait, Animi Hominum funt immortales : Sed fortium Bonorum Divini cc & alibi in Lib. de Sememe ait : Non eft lugenda Mors, quum Immor- " talitas confequitur. Kow if any Body mould think that this Tefti- monie of Cicero gives a full Account of his Apprehenfions about Immorta- lity, they would be very far deceived : For in his firft Book oiTufculany Queftiens\ } wtxi\^ difcufles this Point ex frofejfo, he difcovers indeed an In- clination to believe ir,& a Defire that it may be true }'yet fuch a Hefltati- on about it, that he knows not how to perfwade himfelf of it, as wc fliall fhew perhaps in the next Chapter. In like Manner Plato is ci- ted by him, and many others to the fame Purpofe : But what a lad Un- certainty both Socrates and Plato were in about this Point, I fhall fully de- monft rate in the next Chapter. I fhall here fet down only one notable Inftance or the Unfairnefs of this Way of Procedure. Our Author quotes Solens Teftimonie for future Felicity ,P. 194. Let us hear our Authors own Words,"PulchramDiftin&ioneminterFelicem five Fortunatum & Beatum u affertex Solone Herodotus Lib 1. Ubi Crcefo refpondeiis,ait Neminemdig- " num efle qui vocetur Beatus antequam tikwtmu tot B/ok %vh hoc eft,Vitam cc fuam bene clauferit *, adeoque I^tox* live Fortunatum hac in Vita, ne- ec quaquam"OA£/oj' five Beatum anteObitum ejus Hominum appellari pofle, * Huic concinit Ovidius* Di$icfr beam r *driU Obitum Newj 7 fuprcm*que tuner* DcbtU and ReveaVd necejfary, &c. Jo froprie quiff e loquendo, Nemo beatus ante Mortem : ha ut beati inter Genti- les vocarentur, qui in Ely fin Camfis femfiterno os£vo fruerentuf. Now here we have a Proof to the full, of our Author's Conduftin his Quotations, and the Improvement of them. Was not Solon clear that there was a State of Happinejs after this Life ? Who can doubt it, after oWr Author has thus prov'd it ? But what if Solon for all this,confin'd Haf- finefs to this Life, defining the hapfy Man, One who is com* fetently furnified with outward T\oings,acts honestly, and lives Stanleys Life temperately j which Definition no lefs a Perfon than A- of Solan P. 26. rift ode approves. And in all Solon s Speech to Crefus, there is not one Word/if it w r ere not difmgenuoufly or ignorantly quoted, fcfcft gives us the leaft Ground to believe that Solon once fo much as dreamt of Haffinefs after this Life. Stanley in his Life of Solon *** recites from Herodotus, this whole Speech, and the Story Ibid. P. 28, to which it relates, Crefus King of Lydia in Afar the 29. lefs, fends for Solon upon the Fame of his Wifdom : Solon comes : The vain King dazled with the Lufture ofhisGreatnefs,asked the wife S0/<7/7,Whether ever he faw any Man happier than himfelf, who was poffefs'd offo great Riches & Power ? Solon nam'd feverals, particularly Tellus the Athenian Citizen, Cleobis and Bito, two Brothers, the Story of whom he relates to Crefus, and gives the Reafons why he he look'd on them as happy, without ever a Hint of their Enjoying any Happinejs after this Life. At which Crefus was angry, thinking himfelf under valird ^hereupon Solon thus addrefTes him, " Do yon enquire, Crefus, concerning £C humane Affairs of me,who know, That Divine Providence is fevere 5 and cc full of Alteration ? In Proeefs of Time, we fee many Things w T e would And indeed he draws them to a founder Senfe> than ever they put on 'em. But after all, forced Prayers are not good for the Soul, fays the Scots Proverb. And from one thus prepolfefs'd, we- can expe& no fair Account of the Gentiles Sentiments. Which, by the Way, gives me 1 Occalion to remark, That, if any one defires to underftand the Mind of the Heathen Philofophers and Sages, they would read 'em themfelves, or Heathens Accounts of their. Lives and Actions, rather than thofe done by Chriftjans; becaufe very oft, when Christians write their Lives, they have fome Defigii, , and they ftraja every Thing in the Philofophers to a Gojflpliance either with j their 2l Natural Religion infuffichnt, their Defigns or Apprehenfions ' 7 The Heathen Writers, being again under no Influence from the Scripture Light, do plainly narrate Things as they are, not being fo fenfible of what^Things may reflect really upon the Perfbns concerning whom they write, the Light of Nature not re- prefenting clearly that Wkkednefs, which is in many of their Actions and Opinions, and fcruple not to tell them out plainly \ whereas, Chri- stians being aware how odious fuch and fuch Practices or Principles arc, fcare to tell fuch Things of thofe famous Men, as they were really guilty of$ becaufe they know how deep a Stain it -will leave on 'em, by'thofa who are taught the Evil of 'em by the Scriptures. I fhall add this Reflection more : If any one would conclude from our Author's Confidence, in fome Places of his Book, where he talks of many Reafons that he has advanced, and that he has demcnftrate this and that ; if, I fay, from this they would infer, That he was fully perfwaded in his own Mind, about thefe five Articles, that they unlver~ [ally obtain' 'd and are fuffcient, he would very far miftake our Author, who, throughout his Book, fufficiently bewrays his Vncertamty about 'em, and that he wanted not a Fear, leafl: it fhould not be true, as fome Things afterwards to be pleaded, will fhow. But leafl this fhould feem to be faid altogether without Ground, I fliall fingle out one In- stance of our Author's Wavering in this Matter, referving others to another Occafion, It is P. 19. where, after our Author has difcours'd of the more famous Names of the true God, and fhew'd that the Gentiles apply'd them all, fave one, to the Sun, he concludes thus, cc Rxc fa Item " fuere Solenniora fummi Dei Nomina inter Hebraos extantia, qux #tt7*fawreduQ:afuifle,exSupra- tc allatis Conje&uram facere licet Adeo ut quamvis fuperius Sole Ku- cc men Tub hifce -prafertim Vocabulis coluerunt Hebr 70. Balbus the Stokk fets up for with all his might in Cicero's fecond Book de Nat. Deor. throughout. " At- " qui certe nihil omnium Rerum melius eft Mundo, nihil praeftabili us, * nihil puljhrius : Nee folum nihil eft, fednecogitariquidem quic- ? quam melius poteft : Et fi Ratione & Sapientid nihil eft melius, ne- " cede eft hsec iaefTe in eo, quod Optimum efle con- P. 83. u cedimus: And therefore a little after he concludes the Worlds God. Cicero himfelf was of the fame Mind : For, when Velkius the Eyecurean had been heard and refuted by Cotta the Academick : And Epicurus his wild Opinions about the Gods, had been fully expos 3 d, which is the Subject of the firfi Book - 7 Balbus the Stoick propofes and defends the Stoicks Opinion about the Nature, Being, Number of the Gods, and their Providence, and defends it after the belt Fafhion he can ( where by the Way, there is not one Word of the true God, but a full Difcovery of the grofleft Ignorance of him, and the greateft Wickednefs and Folly in AiTerting a Plurality of Gods i and Parting all the Excellencies of the true God among them) This makes up the fecond Booh In the third Book, Cotta the Academick dis- putes againft 9 and expofes the Stoicks Opinions, as defended by Balbus •, and in the iaft Sentence of the Book 3 Cicero gives his er#*pio7V or Cenfure of the whole in thefe Words. " Haec cum effent di&a, ita difceffimu^ .*«iit Vellei CtouDifputatio verior,mihi Balbiad Veritatis Similitudinem f c videretur e(Te propenfior.FW/m^ the Epicurean favours Cotta,who dif- prov 5 dthe wholeOpinions about theGods, & put no better in their Place. And Cicero was pleas'd with Balbus, who maintain'd the Stoicks Senti- ments> . What. they were we have juft now noted. And whether Plata, j&r&otUi yea and Swrmj were not of this Opinion is not fo very clear. Certain and Revealed tiecejfary, &c- 2$ Certain it is, that they pay 'd a little too great Refpefi: to the World, if they were not. Let us hear our Author. Plato in Tmi -by Dr. Owen, the fr«* God, were afcribed to the Sun. Of the fame Hornbeck and o- Opinion were the Phenkians, Britain; of old,and their thersinrheir.Books fam'd Drwdes, and perhaps mo ft Nations. Yea, fo formerly referred to. deeply did this fix its Roots in the Minds of moft, that the greateft amongft the Heathen Philofophers can See Owen's Theo- fcarce be freed from an Inclination this Way. Plato log. Lib. 3. Cap. tells us, how devout Socrates was in the Worlhip of 4. P. 1 82. the Sun, and that feveral Times he fell into an Extafie, while thus imploy'd. Nor are the famous Indian Horbeck P. 31. Philofofhers one white more wife." Not only the Brack- cc mans, but all the Indians, yea and the fam'd Apnol- " lonius ( whom the Heathens compar'd to our ble(Tedl J ORD,moft blap- €C phemoufly and ground lefly) worfhipp'd the Sun : And we have AppoU " tow's Prayer to the Sun, recorded by Philoftratus in his Life Lib. 1. O fummeSol, eo me Terr arum mitte, quo me profecturum ejfe cognofcis,& con* cede, precor, ut Viros bonos agnofcam *, Improbos vero neq\ agnofcam, neq, agnof- car ab illis. Yea after the Light of the glorious Gofpel Owen ubi fupra had clear'd the Philofophers Eyes, and made them a- Lib.$.Cap. 5. P. fham'd of much of their Religion, yet even the Pla- IP4. tonick Philofophers could not quit the Thoughts of the Sun's being God. But not only did fome look on the Sun as the Supreme God • but if we may believe Hornbeck, who was at great Pains to un- HornbecfokCw- derftand the Religions of the World, and particular- ver. Gentil . Lib. ly of America \ feveral Nations in Americ ^,particular- 1. C.g. P. 70, 71. ly the Inhabitants of New-france, and they who inha- bit about the River Sagadahoc, worfhip principally the Devil or a malignant Spirit. Thus we have fully demonftrate what we undertook, and hereby quite fpoil'd the whole Story of an univerfal Religion : And our Author has been fo unhappy, as to lay to our Hands many of the Arguments, where- by we have difprov'd his own Pofition. This Step being once gain'd, we (hall be more brief in the Confideration of the remaining Articles : For they all fall with this. If there is a Miftake as to this, there can re- main nothing fincere in Religion. If the true God is not known, he can not be worjhipp'd, and Rewards and Punijhments cannot be expected from him j nor can we be fenfible of, or forry for ajny Offence done againfb him and Reveal dnecelTa*t % 6cc. g T him. So that we might fcop here, as having ruin'd wholly that Canfe our Author undertook to defend : But we fhall confider the reft alfo. ARTICLE II. It was net univerfalty agreed, That the One True GOD u to be Worftiipped. HOW could they agree as to the Worfhipping him, whom they did not know to be? If it would not fright the Perfons concern'd, I might here pertinently ask them the Queftion, the Apoftle puts Rom. 10. 14 How ft) dl they call on him , in whom they have not believed? And howjhall they believe in him , of whom they have not heard ? And further, even they who own'd onefupreme God, many of them in- tertain'd fuch Notions ot him, as made him unworthy of any Worfhip. He tells us that many of themlockM him up in Heaven, denying his Pro- vidence ; and one would almoft think our Author had been of their Opinion, while he tells us, Recti dictum J)e R e l. Gent.P. eft olim, quod as£ternum Beatumque eft,nec Negotii quic- 174. quant habere, nee exhiberi alteri. But whatever our Au- thor's Thoughts were,it is well known,that this Opinion pre vaiPd very far, "and obtain'd amongft many, if not moil: Nations, who own'd one Supreme God, befides the Sun. And they were further of Opinion, That God had committed the whole Management of the World to Deputies. Our Author informs us, That the Ancient Heathen's divided their Gods into Superceleftial, Celeftial and Subceleftial : And , P. 170. he tells us, That the chief God, and his Companions, the Superceleftial Gods have not only fuch Concernment in, or Regard to the Things that are tranfa&ed in this World, as to make 'em take any Notice of them : And that the Supreme God has withdrawn himfelf, and the Superceleftial Gods from the View of Mortals, as being of too fub- lime a Nature to be known by them : And that he has deputed the Sw?, , Moon and Stars to infpeft the World, as the only Gods who can be injoyed by Men. " Deum fummum vero fe-^ P. 171, . " ipfum fupercoeleftefq:, Deos a Confpe&u Mortalium &c* vocantur. And the Indian Br amines feem indeed to • 32 Natural Religion inefficient % Hornbeck P. 40. be of this Mind, as we know the whole followers of Epicurus were. Yea, the Inhabitants of Calecut a Kingdom in the Baft-Indies, are fo abfurd, as to imagine that the Devil is God's Deputy, to whom the Government of the World is committed : And hence they Worfhip the Devil principally, (as likewife do the King- doms of Decam and Narfmga) and cc their Kiig has in See Calecut in " in his Oratory the Image of the Devil with a Crown great Geogr. Die- " on his Head, fo very frightful, that the mofrRte- ticn. " folute tremble at the Sight of it : The Wail is all " painted with lefTer Devils \ and in each Corner c - Rands one of Brafs, fo well done, that it feems all inFlames. Nowif fuch Notions are entertain'd of God, it is no Wonder tho 3 he be by many thought not worth the worfhipping.The Confluences of thofe Ap- prehenfions I cannot better exprefs, than Gcero has done in the very Beginning ofhisfirft Book de Nat. Deorum. cc Sunt enim Philofophi, b\ c: fuerunt, qui omnino nullam habere cenferent humanarum Rernm Pro- <: curationem Deos : Quorum fi vera Sentenfia eft, qua? potelt efTe Pie- " tas? QpasSanftitas? QuaeReligio? fi Deii nequepofTunt nos juvare, cc nee volant, nee curant omnino, nee quid agamus animadvertant ^ nee " eft quod ab his ad Hominum Vitam permanare poffit ? Quod eft, " quod ullosDiis'immortalibus Cultus^ Honores, Preces adhibemus? And much more to the fame Purpofe. Tho 3 he fpeakes of a Plurality of 6W/,yet what he fays,holds true as to the Cafe in Hand : For if we inter- tain,or if the G^Z/e; did intertables we fee fome of them did,fuch Notions of their Supreme God, as he here fpeaks of,the fame Confequences muft fol- low j & it is not credible that any,who thought fo,could judge the Supreme God worthy of Worfhip. And indeed we find themno W r ay concern'd aboutito In fine, Not a few of the wifer Sort, who intertain'd the moft juft Thoughts of God ofany,yet being in the Dark as to the Way of Worship- ping God,have declar'd againft any WVJfci^atleaft in Pradl;ice,till it fhould by° himfelf be condefcended on., Thus it is as to the wifer Sort among the Ckinefe.--" De Deo eoque colendo non funt folieitL Horfeeck ubifw- " UnumquidemagnofcuntSummumNumen,a quoom- pr*P. 47- " nia confervari & regicredunt: Sed,quia quomodo " coli velit, ignorare fe profitentur^ fatius autumant cc Cultum ejus omittere,quam in eo defignando errare. And perhaps the beft Philofophers in other Nations, were not of a different Mind. Thus we fee how far they were from being agreed about this Article. ARTICLE and Revealed ^eceffary^ 5cg 33 ARTICLE Hf. the Gentile World were not agreed in judging that Vert us and Piety are the Principal ParU of the Wcrfbip of God. HOW it fliould come into our Author's Head to think that they were agreed, is a little ftrange, con fidering how little is to be found among their Writers that looks this Way. But I fuppofe the Cafe was this, He had concluded that they were agreed about the Being of one true God, and to make his Religion compleat, he behooved to have them ibme Way agreed about his Worfiip too. But he foufid 'em end- lefly divided about their folemn Workup, and none of it directed to the one true God, but all exprefly ainfd at other Things : Wherefore there was no other Thing left that could be to his Purpofe, and therefore he finding that there was fomewhat that all the World agreed in, paying fome Refpedl: to, at lcaft, in Words, under the Name of Venue ; he would needs appropriate this to the true God for his IVorjhip, tho' he has no Warrant from the Gentiles to do fo. And truly after all, if this was the Worjhip df the true God, or deilgn'd as fuch, whatever Agreement there might be in Opinion about the V/crjhip of the one true G O D I think there was none in Practice, if not in a total Negleft of it : For how few" were there, who can have the leaffc Pretence ttf challenge that Name amongft all thofe, whofe Names have been tranfmitted to us ? How true was the Poet J«wwfsObfervation 3 Karl quippe Boni, Numero vix funt totidem quot Jl)ebarum Porta, divitis vel Ojlia Nili* But to leave this,and come to the Point in Hand fomewhat more clofely, I. It is evident that the World was very far from being agreed, That there is one God : Far more were they divided about the Acknow- ledgment of the true God, and whom they fliould own as fuch. It was therefore utterly impoflible that they fhould condefcend on this, as a principal Part of the Worship of God, whom they did not know to have any Being. II. So far were they from looking on Venue as the principal Part of the Worfhip of the Gods, whom they own'd, that the Worjhip of many of their GWj, wasthoughttocorififtin Things that were crofs to the £ e plaineft oi Natural Religion insufficient , plaineft Dictates of Nature's Light. Our Author See this fully frown acquaints us frequently with the Obfcenities, the in the learned and Cruelties , and other Extravagancies of their IVorJlup* excellent Dr. .Owen's The Obfcenities are too fulfom to be repeated. Treatife de Juftitia The furious Extravagancies , religious, or rather vindicatriceyrow P. fuperslitious Fury and Madncfs us'd in the Worjhip 66 to i oo, by aw of Bacchus, are known to every one. And for thentick Tefvimonys, their Cruelty, who knows not that humane Sacrifices with fuch Remarks as were almoft univerfally us'd ? Some offer'd Captives, way be worth the fome offer'd Strangers, fome facrificed their deareft reading* , Relations and Children, and that in the moft cruel '.Manner. III. We need go no further than our Author's Book, to learn/That moft Nations were fo far from looking on Vertue as any Part of the Worifip due to any of thofe Gods they own'd, that they plac'd it wholly in fuch other Things, as our Author, amongft others, has given us a large Account of. IV. They, who were moft zealous for Vertue, were very far from looking on it as a Tart of the Worflnp of God, or directing it to his Glory. 1 believe our Author, were he alive, for all his reading, would find it difficult to find one fair Teftimony to this Purpofe. They look'd not on themfelves as Debitors to God for their Vertue. Hence Cotta, after he has acknowledg'd; that we are indebted to God for Cic. de Nat. Be- our Riches and eternal Enjoyments, adds \ " Virtutem or. V. mihi 187. a autum Nemo unquam acceptam Deo retulit. Lib. 3. " nimirum rede ; Propter Virtutem enim laudantur 3 " & in Virtute redlre gloriamur ; quod non contin- u geret, fi idDonumaDeo haberemus Hence a little after, adds he, c< Nam quis quod bonus Vir efTet, Gratias Diis egit unquam ! And much more to the fame Purpofe. They thought that Seneca £^'#.48. their Vertue made them equal to their Gods." Hoceft c; quod Philofophia mihi promittit,ut me parem Deo faciat. Tea not only fo, hut they pretended their Vertues Idem Epift* 53. plac'd them above their Gods. " Eft aliquid,quo Sapiens cc antecedat Deum, ille Naturae Beneficio,non fuo, Sa- Epifi- 73. " pienseft And again, Dens non vincit Sapientem cc Felicitate, etiamfi vincit iEtate : Non enim eft Virtus major, qu& longior. Hence they will not have us fo much m to pray to God, either as to Vertue or Felicity, it is a mean Epift- 3* Thing to weary the Gods. « Quid Votis Opus eft ? " Fa&o felicem. And much more to the fame Purpofe. ARTICLE and RsveaFd neceffarjr, &c. 3 5 ARTICLE IV. . It did not univsrfally obtain, That Repentance is a fiiffitient Expiation ; or, That we muft repent for Offences done againft the true God. OUR Author has acknowledged, That there is rarely Mention of this amongft the Ancients : and we have already, by Quotations from him, cleared that the Ancient Heathens did not think it a fufficient Expiation, and indeed that it was of no great Confideration among them, is fufficiently evident from their not taking any Notice of it, even when the faireft Occafions prefent themfelves. - And finally, there can be nothing more certain, than that their Repentance could not aim at the Offence done to the true God, of whom many of them were utterly ignorant. But what has been faid is fufficient to fhew that it did not umvsrfMy obtain ni any Sen ft, that can turn to any Account to the Delfts. ARTICLE V. It was not universally agreed % That there are Rewards and Puaifhraesits.rf/ter this Life. I. rj Owever mwiy there were that maintain'd the Immortality of JCj. the Souls of Men, it is certain, that there were very many Diffentients, who were of a different Mind, and that ofi all Sorts of People. The fanfd Sects among the Indians, which they call Schaerwaecha Tafenda and Tfchectea, if we may believe Hornbeck,P. "34. Homheck in his Account of them, all deny a future vbifupra. State. ^ Nor are^wife Chraefe, at leaft many of them, of a different Mind, They are divided in three Sects. The' firft Seel of their Philofopherr arc the Followers of the fa m'd Confucius, their Morals a: e refin'd, as per- haps thefe of the raoft polite Parts of the World, if not more. 'But as to the Soul, they feem to make it a Part of God, which at Death returns to that firft Principle, whence it was broke eff Let us hear Fcffcvlnws Account of them ? as to this Matter he E e 2 &ys g6 Natural Religion inefficient, Hornbeck, F. fays, They maintain « Hominis Cor cfle unum §t 47,48. " -eandem Rem cum illo primo Rerum Principio * " cumque Homo moritur, Cor perire prorfus &.ab- " fumi, fuperefletamen ex eo primum Principium, quod Vitam ante <( conferebat. And further,. they maintain, Pofle Hominem in hac Vita " fummam Principii cognofcendi Perfe&ionem adipifci, & meditando u pervenire ad maximam Vitae TranquilUtatem, & hoc efTe fummum " Bonum, quod donee obtineat, continuo Motu agatur, & de Inferno cc uno in alium conjiciatur, ufque dum contemplando & meditando C J ad Faftigium perv.eneritTranquillitatis,quae in Principio illo primoeft. Thefeare the Apprehenfions of their beft Jldoralifts. 6 Bat there are other two Sects, that plainly declare Ik. P. 48, 49. 'againft a future State, are for the Mortality of the Soul, and have no Profpedl beyond Time. Of this fame Opinion were not on (Ingle Perfon, GictxoTufc.Queft. but many SeAs of the ancient Thilofof hers, whom 1. P. 319. Cicero mentions, and concludes his Account of them thus. " His Sententiis omnibus nihil " poft Mortem pertinere ad quemquam poteft : Pariter enim cum J c Vita Senfus amittitur. And a little after, fpeakingof the Oppofition made to Vlato\ Opinion about the Immortality oftheSoul,hefoys, lb. P. 340. " Sed plurimi contra ( Platonis foil. Sententiam ) nituntur, "Animofq^quafl Capite damnatosMortemul&ant. And fbme Paflages after, fpeaking of the fame Opinion, he fays, " Catervse veniunt " CQntradiccntium 5 non folum Epicureorum,quos equidem non defpicio,fed cc nefcio quomodo do&iffimus quifque contemnit. 5j ccerime autem Deli- - And the Poets go the fame Way. It were eafy to multiply Proofs of this from them. Seneca fpeaks the Mind of many of them, tho' perhaps not his own. Traj Verfms and all the Poets made Ufe of this as an Encouragement tCD give Way to themfelves, in whatever Luft prompted them to. Indulge Genioy carpamus Dulcia •, noftrum eft Quod viviS) Cinis 7 & Manes 7 & Fabulafies. If it be faid, That this is an Irony, and that he was not in earneft 7 it were eafy to multiply Quotations to this Purpofe from Horace, Catulli- us 7 and moil of the Poets, which are not capable of any fuch Conftruc- iion. But I forbear. And albeit, Cicero was for the Immortality of the Soul \ yet in his firffc BookofTufculany Queftions, he plainly derides the whole Bufinefsof "Rewards and Punifliments after this Life 7 as any one, who will attentive- ly perufe it, may fee. I forbear totranferibe the Paflage •, becaufe I behoov'd to transcribe much to let fee the Tendency of his Difcourfe : He plainly tells us, That he could be eloquent, if he had a Mind to fpeak againft thofeThings, D#- Tufcul. Que&. ■ fertus ejfe pojfem, ft contra Isla dicer em* - The Cafe Lib. 1. a little from ■ is plainly thk:, ThatPerfon, whom he difcourfes, the Beginning* P, looks on Death as an EM. Cicero tells him, That per- mihi 31 z... haps it: is becaufe he fears thofe Punifhments after. this Life, which the Vulgar believ'd, and after he has tartly redfcuFd them 3 , 2 8 Natural Religion inefficient them, he concludes, That had he a Mind, he could enlarge againfc thofe Things, and plainly expofe the whole Tradition. But bqcaufe fome talk fo much of Plato, Socrates Cicero, and we get fo many Quotations from them about the Immortality of the Soul and a future State \ I Ihall here reprefent their own Opinion fomewhat more 'fully. As for Socrates , he has not write any Thing that is come to our Hands: all the Accounts we have of him are from Plato, Xenophon and others, but efpecially Plato his Scholar, w!l> wars with him at his Death: From him then we (hall learn at once, what both his Matter's Opinion and his own were in this Matter. When Socrates is making his Apology before his Dacier's Plato Judges, he tells them, " That to fear Death, is no- VoU 2. P. 28. .So- " thing elfe, but to believe onesfelf to be wife, crates'* Apology* " when they are not * 7 and to fancy that they know " what they do not know. In Effect no Body knows " Death *, no Body can tell, but it may be the greateft Benefit of Man- 2 kind jand yet Men are affraid on't, as if they knew certainly that " it were the greateft of Evils. And a little after Ibid. P. 40. {peaking of Death, " What fhould I be affraid of " the Punifhment adjudg'd by Melitus, a Punilh- cc ment that I cannot pofltively fay whether it is Good or Evil ? And thus he concludes his Apology. 4C But now, Ibid. P> 47. " it is true we ihould all retire to our refpe&ive Of- " fices, you to live, and I to die. But whether you " or I are going upon the better Expedition, 'tis known to none, but * God alone. Again, in that fam'd Difcourfe on this Subject, before his Death, after he has produe'd all the Arguments he can for Plato's Phedoti the Immortality of the Soul, he tells us pretty plainly, P. 135. 136. how Things ftood with him. " Convincing the Au- u dienceofwhat I advance, is not only my Aim j in- " deed I (hall be infinitely glad that it come to pafs *, but my chief Scope " is to perfwade my felf of the Truth of thefe Things } for I argue " thus, My dear Phedon, and you'll find that this Way of Arguing is cc highly ufeful (very true to Folk that are not certain and can do no c; better, and only to thefe. ) If my Propofitions prove true, it is well " done to believe them, and if after] my Death they be found falfe, I " will reap that Advantage in this Life, that I have been lefs affli&ed by " 6 the and TLeveaVd neceffaty, <3cc. 3 2 €C the Evils which commonly accompany it. But I fhall not remain " long under this Ignorance. And when he is near his Clofe, and juft: to take the Poifon, or a little before having reprefented his Thoughts about Rewards and Punishments after this Life, which are little better than thofe pf the Poets , he concludes his Account in thefe Word?,, €i No Man of Senfe can pretend to allure you, That all thefe Things are " juft as you have heard. But all thinking Men will be pofitive, that €: ^the State of the Soul, and the Place of its Abode, is abfolutely fuch " asl reprefentit to be, or at leaft, very near it, provided the Soul be immortal. More might be alledg'd to the fame Purpofe , but this is fufficient to let us fee how wavering Plato and his Matter Socrates were. They talk confidently fometimes \ but prefently they fink again. Let us next fee what Cicero's Mind was. He treats this Subje&, on'fet Pur- pofe, in his firft Book of Tufculany Questions, which is wholly fpent on this Subject. He undertakes to Ihew and prove againft the Per foil' whom he Inftru&s, That Death is not Evil, whether we are difiblved quite or not : And having, as he fancies, proven that Death is not an Evil, he proceeds and gives us this Account of his Underatking. " I fhall teach you, Speaking of p. 325* " Death, if I can,fifojfim,Thzt it is not only not Evil, " but Good : But a little after he tells us clearly what we may expect' from him, when his Hearer exhorts him to go on -, fays he, u Gerara tibi Morem, & ea quae vis, ut P. 326. " potero, explicabo : Nee tamen quafi Pythius Apol- Nemo me de Immortalkate depellet. M. anfwers^ Laudo id u quidem, etfi nihil nimis oportet confidere: Moyemurenim fepe aliquo " acute conclufo : Labamus m&tamufque Sententiam clarioribus etianx " in Rebus: In his enim eft aliqua Obfcuritas. And if ye would know what his Reafonwas for infifting fo long on the Proof of this, he tells us near the Clofe, That it was to banifh the contrary Sufpicion, which was troublefom. Much more might be adduc'd, but what has been faid fufficiently demonftrates how fluctuating and uncertain the bell of them were, in Reference to this important Point. If any fhall fay, That tho' thefe great Men upon fome Occafions,' exprefs'd themfelves with fome Hefitation, and did infinuate fome Sus- picion that the oppofite Part of the Queftion might be true, yet upon other Occafions they are pofitive^ and that this is as good an Evidence of their being firmly perfwaded, as the other Expredions are of their Hefi- tation* I anfwer, the Confequence is naught. A feeming Pofitivenefs upon fome Occafions, may be the Refult of the joint Influence of a ftrong Defire, that the Thing fhould be true, and fome philofbphical Querk urg'd for its Support : For as Cicero well obferves in the Words laft quoted, Mavemur fiepe aliquo acute conclufo \ and this efpecially had*- true, where there is a ftrong Inclination to believe the Thing, as be- ing of obvious Advantage to us. Now this may be, where there is no Certainty or firm Perfwafion. I readily own that thefe great Men fa- \ T our'd the Immortality of the Soul : But I pofitively deny, That they re- ceived it with that Firmnefs of AfTent, that is not only due, but un- avoidable to Truths, which carry their own Evidence along with them. f And I moreover aver that the Deifts, in quoting fome of thefe Afler- tions from them, wherein they feem pofitive, fupprefling other Expret iiohs, wherein they difcover a Hefitation,do but abufe the Reader's Cre- dulity ^ and give neither a full nor fair Account of the Judgment of thefe Men. CHAP, C 4' ] CHAP. XVI. Wherein feme general Confiderations are laid down for proving that many of the be ft Things, which are to be met with in the Heathens, were not the DifcoveriesofbtcLiux&s Light, but came from Tradition. NOtwithftandingthegrofsIgnorance,which overfpread the Hea- then World, was very great ^ yet it cannot be deny'd that there are very many furprifing Hints of Truth to be found, in many of their Writings, in Reference even to Matters o£ Religion- The Deifi-s take up whatever they meet with of this Sort, and con- fidently give it out, That all this they difcover'd by themeer Light of Nature. There ate, who on the other Hand, will fcarce allow them to have made any of 'thole Difcoveries by the Light of Na- ture , but afcribe whatever Hints of Truth are to Theol. Lib* i*C.S. be met with, to Tradition, This is fa id to be the Pa-rag. 4. Opinion of Eufebius and Scaliger by Dr° Owen* Confer. Part 2. And it is of late maintained by Mr. Nicolls the Page 32, 33, &c* ingenious "Author of fhe Conference with a'theifl : Beccon. of the Law For which Mr. Becconfal, the Author of a late of Nature C. 4. p Treatife concerning the Law of Nature, is much 54, $$«&c. difpleas'd with him, and takes him to Task. I defign not to make my feif a Party in this Debate. I think that there isfomewhat of Truth on both Sides: But if either think to ca*ry the Mater to the Utmoft ? I think alfo there will be Mistakes on both Hands. It's to much to fay that they difcover'd nothing in Reference to Religion by the meer Light of Nature : And on the other Hand it- favours of grofs Ignorance to fay that all we meet with in the Writ* ings of the ancient Sages, was difcover'd by the Light of Nature. No- thing is more evident, than that many Things have been handed from F f fcfetiofr 42 Natural Religion infujfichnt, Nation to Nation, and Age to Age by Tradition. This no modeft Man will or can deny ^ it has been fo clearly made out by many. What I afTert, and (hall attempt to prove, is, " That many of the " mofb notable Things that we meet with in the HtAthen Writers, in a Matters of Religion, are not to belookMon as Difcoverics made by " iht Light of N*tun j but as Tntfta, whereof they were in formM by cc Tradition. And moreover, that when we find them aliening f om e u of thofe Truths, which to us, who enjoy the Scriptures, and by the &c 45 Mended and mixt with corrupt Additions and Alterations, both ia Matters of Opinion and- Practice. And it is evident. That theft Hints, or Remainders of Truth, in Matters of Opinion and Practice^ as they were mixt with thefe Corruptions, would obtain a general and great Refpecr, as being found ufefulfor maintaining Order in Societies, as being deli- vered to them, by the firfc Founders of their Nations, as being com- mended by their Practice and perhaps efwbliuYd by Laws and- Confiir tutions. Whence it is not poffibly to be fuppos'd that thefe Notkit or Practices could in an Age, or a few Ages wear out. Again, it is particularly 6bfe.rvab.le in this Cafe, That the Church -was, for a long Tract of Time, in a wandring and unfettl'd State ; which oblidg'd them to moreof intimacy with the Nations that lay near them, than afterwards was neceflary, when they were fettl'd in a Land, by themfelves apart, and were, by divine Confiiwicns^ barr'd from that Familiarity. Moreover, as to the Egyptians, they had much Occailon of being particularly acquainted with the Jews Opinions and Practices, in the Matters of God\ The Israelites dwelt among them f befides what oc- cafional Converfe they had before ) about 217 Years together. The Correfpondence was again renew'd in Solomons Time by his matching with the King of Egypt's Daughter. Jeremiah, and a great Company with him, ftay'd aconfiderable Time in Egypt, and prophefi'ed there to the Jews, who had at that Time no feparate Dwellings', and pro- phefied concerning Egypt ', which,together with the Reputation he had got atjerufalem,by his Predictions that were remarkably verify'd,the No- tice taken of him by the Kingof Babylon, and the Contefts he had with thofe of his own Nation,, could not but make him much regarded. It is further confiderable, That there were many Thing?, which may reafonably be fuppos'd to excite an uncommon Curiofity in the Egyptians, to underftand the Religion of the Jews. It is known what a Place Jofeph long had in jEgyp/-,and how he manag'd it. Afterwards the People, while under Bondage, were fcattered through the Land, and the Piety of fbme of them appearing in their Suffering?, could not but be taken notice of, as their Scattering through the Land gave Occafioa to the Egyptians to enquire, as to the Principles that influenced it. The miraculous Appearances of God on behalf of that People in E~ gypt and their Neighbourhood, in the Wildernefs, would have .excited the Curiofity of a People, much lefs inquilitive, than they were. The Reputation of Solomon, his Alliance with the Crown of Egypt, and ♦hisTraftick with them, as they gave a new Occafion, fo could net J? f .2 but 44 Natural Religion infufficieni, but fpur them on, to enquire further into Matters of this Sort. If, to all this, you add the general Chara&er, Writers of all Sorts give of the Egyptians, That they were a People more than ordinarly fond about Matters oi Religion, in fo much that our Au- • Be Reh Gent.?. 8. thor Herbert obferves, They are faid to be the firffc that taught Religion ; and if further it is confidered, That the Gentiles, finding the Unfatisfadrorinefs of their own Opini- ons and Practices in Matters of Religion, were very much inclin'd to Change, and adopt the Cuftoms, Practices and Way of every Nation in Matters of Religion, to try if they could find any Thing more Satisfying than their own. If, I fay, all thefe are laid together, it can- not be. doubted that the neighbouring Nations, and particularly the £- gyptians, learn'd many Things from the Jews in Matters of Religion. III. It is obfervable, That all thefe Things fell out a confiderable Time before any of thofegreat Menappear'd or fiourifh'd in the Worlds whofe Writings are come to us, and contain thofe Truths, concerning the Rife whereof we now Difcourfe. £/GVaH The feven Sages, Tbales, Solon, Pittacus, Bias, Chilas, Periander and Cleobolus, who raifed the Reputation of Greece, did not flourifh till about the Time of the Babylomjh Captivity, and long after LeClerkComput. the Difperfion of the ten Tribes, fome, do reckon it HiB. P. 3 5 -40 125 Years. Socrates and Plato flourished not for near 150 Years after thefe again. Now thefe are among the firft, who made any confiderable Figure for Learning of this Sort, in the Heath en World, whofe Writings are come tons. IV. All thefe great Men did, for their own Improvement, travel Into forreign Nations, and made it their Bufinefs to learn their Opinions and Practices : Particularly we are told of the moft confiderable of them by Diogenes Laertius, and others, That they were very concern'd to know the Opinions of the Egyptian Priefis in Matters of Religion, and moft of what they knew in thefe Matters, was taught them by Jhofe. This will be deny'd by none, that is acquaint with the Lives of thofe Perfons. V. It is further obfervable, That, in many Inftances 9 there is fuch a plain Refemblance in their Opinions to the Scripture Accounts of the Origin of the World, the Deludge^ the Peopling of the Earth, and moft other Things as could not be cafual -, but (hews plainly that they were deriv'd thence. This in particular Inftances 3 by many, particularly Hue- tius. and ReveaVd neceffary, &c. 4? hus and others, to whom he refers, is fo fully demonft rated, that it cannot, without manifefc Impudence, be deny'd. VI. Which comes yet fomewhat nearer to our Purpofe, it is very ob- fervable even as to thofe Truth?, which have fome Foundation in Rttifon, fuch as thefe, about the Immortality of the Souls of Men, and their State after Death, and the.-like, that thefe great Men of old propos'd them commonly, without offering any Proof of them, or any Reafons for them. Now it is not credible that, if they had been led to thofe Notices by Reafon, they would have offer'd thofe important Truths^ without offering Reafons of them. This Obfer vatkm we find made, as to its Suftance, tho' not on fuch Views, by no lefs a Perfon than Cicero, who knew^f n?*#how Matters then ftood, to fpeak modeftly, as any now can do. Speaking of the Immortality of the Soul, and the ancient Thilofohers Sentiments about it, he fays, " Sedredeo ad Antiquos. Ra- "■•tionem illi 'Sentential fux non fere reddebant, nifi quiderat Numeris N/itur/il Religion infufficient, were eafy to demon ft rate this. As to the Arguments of Socr.ms an^ Plato for the Immortality of the Soul, they are plain Sofmfms : And upon what Defign they were urg'd,we have heard before to confirm themfelves inanOpinion,the Belief whereof was accompanied with fomc Advantage A Jearn'd Ferfon fays juftly, cc That Plato endeavours " to prove the Immortality of the Soul by fuch Reafons, Dr* How living " as, if they conclude any Thing, would conclude it Ttmfl^Pu uam And a little after fpeaking about the Punifhments ot the Wicked, he proceeds thus, " They are not limited to the Miferies of this Life, nor to Death 'J it felf, from which even good Men are not exempt j for thefe are " Pen- and ReveaPd necejffary^ &c. 47 " Penalties too light and fhort, but they are horrible Torments. But yet more remarkable to this Purpofe are his Words in his Epi fries, Antiquis vero facrisq, Srmonibus Fides fern- Plato Epift.j. per habendd, qui declarant Anlmum nobis ejfe immortalem, et Judlces habere, quorum Decretts, fro Merito Pramia et Suptiicia maxima attribuantur, ut primum quis e Corpore decefferit. Lay thefe Things together, & as they are in themfelves evident enough j fo I think they amount to a full Demonftration' of the AfTertion we' have above laid down, for the Proof whereof we addue'd them •, 'and they do abundantly fhew, how inconfiderately every Thing met with in ancient Writers, is put upon the Score of Nature's Light. CHAP. XVII: IVherein we confider what Herbert's Opinion was as to the Suffi- ciency of his Articles, and offer fome RefleEtions, /hewing how foolijh, abfurd and ridiculous the Delfts Pretences to their Sufficiency an. T *%, T*^ ^ ave now ^ernonltrate ^ at thefe^t/* Articles did not uni- \ J\ / verfatty obtain in the World, and that confequently the m/ V Heathen World had not the Means neceffary to Salvation* * * But Ihould we . grant what has been above evict- ed falle, That thefe Articles did univerfally obtain, yet all is not done, , nor is the Difficulty fo got over 7 for we are not agreed^that thefe, tho' ' - acknowledge, are alone fufficient. We know our Author would bear us in Hand, that they are fuffici- €nt. He tells us to this Purpofe, that when he had found them out, he few that there was nothing wanting to make a compleat Religion. ?c Quum bafce igitur eximias Veritates . feorlim paraflem, difquifivi cc porro, quid hifce adjecerint, vel quidem adjicere poffint Sacerdotes, u unde certior Fidei circa Salutem iEternarn daretur Norma, aut Vitae £ - litfegritas S^nftitafq-j magis prbjnoyeretur, aut communis ubique "'Jtjbiii* 47 'Natural Religion insufficient, " ftabiiiretur Concordia. Videbam fatis alia atque alia hie add* poffe* " quinetaddita fuifle , fed quae Veritates hafce obftruerent, enerva- " rentquepotius, quam Vim Roburque illis conciliarent. And indeed our Author is fo bold to challenge all the World to fhew what can be added to theft five Articles. " XJt viderent interea Antiftites,Pr«fulefqj cc per totum OrbemdifFufi, quid hifce quinq-, Articulis, addere potue- u rint : Unde vera iila Virtus, qux Homines Deo fimiles, Confortioque cc ejus dignos efficit # , vel Pietas,. Puritas San&itafq^ Vitae magispro- Cc moveri poffinr. And growing bold, by this imaginary Succefs, he proceeds to inveigh, tho' more covertly againft the Satisfaction of Chrift as dedrucrive to Piety. Of which he gives a molt difingenuous Ac- count, as commonly he does of all the Articles of Reveafd- Religion, which he has Occafion to mention. But however confident our Author is, of the Sufficiency of his five Articles in this place -, yet elfe where hefhews he had not over much Certainty in his own Mind,about this Matter : For fome Pages after,he iays,£f quidem quinque hofce Articulos bonos, catholic of que effe unttsquiscfr Dubh procul fatebitur *, ad Salutem tamemALternam comp arandam non [ujjicere prohibe- bunt nonnulii,c&terum,qui it a locutm fuerit, ne ille quidem audax } nedum favum temerariumq\ Effatuin ( mea Sententia ) protulerit \ quum nulli fatis ex* plorata fwt Judicia Divina , quam etiam ob Caufam, neque ea fufficere protenus dixerim : attamen magis probabills mihi videtur eorum Opinio, qui aque pierce leniter de Dei Judiciis ftatuunt, dum Homo, quod infe eU, praftat; neque enim in cujufve Potefiate eft, ut Fides five Traditiones quantumvis laxs, (pr&fertim ubialiquaex Parte controvertuntur ) ad fe fatis pertingant, neque tandem recta communiq'-, Ratione quinq^ Articulis noftris addi pot eft Dogma, unde magis pii,fincerique evadunt Homines ' aut Pax, Concordiaq) public a magis promoveatur. Here our Author is more modeft. Thus we have feen what his Opinion is^ it now remains that we offer fome Reflexions on it. Many offer themftlves : I lhall only touch at a few. I. Tho' the Deifts are as defirous as any, to confine Religion to a nar- row Compafs, and perhaps it's as much their lntereft, as it is of any Sort of Men, that it ftiould confift of few Articles *, yet, for Shame, they cannot make it contain lefs, than thofe five Articles. They own and muft own all thofe Neceflary to Salvation, both in Belief and Pra&ice. It's not poffible, they themftlves being Judges, to reach the Ends of Religion, if any of them are cut off. Since then we have above prov'd that theft did not unmrfally obtain, it's plain, that all Mankind had and ReveaVd necejfary> &o 49 had not fufficlent Knowledge of Religion* Thus it is in Fa£t. But now where (hall the Blame of this belaid? On themfelves ? On the Priefts ? Or on God ? This laft cannot be faid. Well then, mull thefe Villains for Priefts, with whom our Author and all the fucceeding Delfts are fo angry, bear the Blame of it, in that they did not better teach and inftruft the People, in the Grounds of fmcere Religion ? But tho' our Author, and all the Deists would fain lodge the Blame here •, yet I am fcarce fatisfied of the Juftice of the Charge •, tho' I am willing to own, that they were for molt Part Arch-villains: Tor h°w fhall it be made appear that they themfelves knew thefe Grounds of fmcere Religion! I know our Author Blames them for not imparting the Knowledge of fmcere Religion to the People, & that he may be fure to fhut the Door upon them,thatthey may not efcape, he adds by Way of Parenthefis, licet lllis Jatis cognltam. P. 1 2o Jub Flnem* But how proves he this, That they know, that chaft and fmcere Religion well enough ? might not they be fuppos'd ignorant of it, as well as moft of the Phllofohers, the greateft Morallfts not ex- cepted ? Again,! don't well fee what Right they had to teach,or how they were oblig'd. Did the Law of Nature authorize 'em to be publick Teachers ? I believe the Delfts think not. Was not every Man able to fhift for himfelf,and find the Way to Bleflednefs ? If he was, what need was there to trull thefe villainous Priefts ? who was oblidged to liflen to 'em? If every Man was not able, without the Help of fome Inftruft- er, then if that Inftru&er fail'd in his Duty, as it is certain they did almoft perpetually, nay- our Author will not allow, nor fee I any need of that almoft, what becomes of the poor Vidgar, who, without Inflec- tion cannot reach competent Knowledge ? He is not able to reach it, his Inftru&ers fail of their Duty : And for any Thing I fee, the poor Man wants, and mult always want a fufficient Religion, and that without any Fault of his. Well then, avoidably either every Man is able to do and know for himfelf, in Matters of Religion - 9 or a great many, even moft of the poor Vulgar, are loft for good and all -, and there is no Help for it, and that without their Fault : If the laft be faid, our Author has loft his Point quite, and if this be a Fault, he will lay it at Providence its Door, that has not fufficiently provided all Men, in the Means neceflary for their future Happlnejs : If the firft be faid, then the Blame muft ly at every Man's own Door. But methinks our Author is not willing of this \ for he would always excufe the Vulgar, and fuppofe 'em fo rude and ignorant, that they had neither Will, Courage, nor Abi- G g lity 50 Natural Religion inf efficient t lity to ftep otherwife, than they were led. But after all, the Fault rnuft belodg'd at their Doors, or the Drifts whole Caufe is loft. I confefs any one that was under fuch Impreffions of their fcupid Igno- rance, as our Anthor feems to have been, will even think it hard enough to fay that every one of them had this Ability, to find out a fufficient Re- ligion *, and I believe, not without Ground \ tho' I ftill think, that they might have known, and done more than they did - 7 but this will do the Delfts Caufe no Service. 2. But further, the Delfts muft own that Natural Religion, according to this Mould of it, at leaft, did never obtain in Purity, without any Additions,™ any Place of the World. Our Author confefles, That on this Foundation, there was every where a ft range Superftru&ure raifed. After he has fpoken of thofe Articles, he fubjoins, p. 212. Hac igitur fine en loris Gentilium Religlonis Partes fuere \ reliqut vel commentitia FabelU, vel Archetype Nugnd what is Vice? Is not this to mock the World, to propofe general Articles, and tell the World is agreed about them, while yet one Half is not agreed what is the Signification of thefe general Words ? Is not this plain Cheat? 'Tis true, Blount, who has copied all from our Author, as the prefent Drifts do from him, tells us that r/?^ Articles muft . Religio laicuT.il* b% well explained. " Neither can I, fays' be, ima- " gine fo much as one Article more mammon Reafon, " that could make?vlan better, or more pious, when the forefaid were " rightly explicated and obfe'rv'd. But now, are not thefe Articles fuf- ficient, unlefs rightly explicated ? No, he dares not fay it. Well, was the World agreed about this right Explication of them? Whoever did rightly explain them ? Point us to the one Perfon who did it, either for himfelf or others ? Was every Body able to do it for himfelf/ 1 If not, then 1 fear the World wanted ftill afujficient Religion-, after all Pains taken to provide 'em in one. And further, What is the Meaning of our Author's wording the third Article, That Vertue is the principal Tart of the Worfhip of God ? This may be true, tho' it be not the 'only Part. Well, tho' it is the principal Tart, may there not be another Tart neceffary ? Tho a perhaps the Head of a Man is the principal Part a yet there are fome other Parts neceflary. Was not the World as much agreed that there fhould be another Tart, as that this was a Part of the Worfhip of Gpd f I believe it is eafy to prove the World was more agreed as to the firfi than the laft. Why then muft this be overlook'd ? I believe I could guefs pretty near ', He was affrai'd to do it, becaufe he faw that he would prefently be confounded with the Differences about the Way of Worfhip, and that he would never be able to maintain, That Reafon was juffcient to direft as to the folemn Worfhip of God : And that, if he fhould aflert it, he would have not only Chriftians to difpute the Point with him, but Heathens. But left it fhould be thought what is alledg'd of the Heathens looking on Reafon as incompetent for this, is groundlefs, I fhall only copy you a little of Socrates and Alabiades's Difcourfe about Worfhip out of Plato, or rather remind the Reader of what we quoted from him. Socrates meets Alcibiades going to the Temple to pray, and dif. fwades him from it, becaufe he knew not how to do it, till one fhould come and Reveal' d neceffay, <3Cc. 5 ^ come and teach him. Soc.fays, " It's altogether ne- M. Dacier's Plato cc cefTary you fhotlld wait for fome Perfon to teach Englijhed, Vol. 1. Ci you how you ought to behave your felf, both to- P. 249, 250. " wards the Gods and Men. Alcib. reply s, And Second Alcibiad: " when will that Time come, Socrates f And who is Or of Prayer. c he that will inftruft me? With what pleafure c< fhould I look on him? Whereupon Socrates bids him hope that God Was it enough of Encouragement, That they might ufe the§£all Ad- ventures, not knowing whether they were, in them felves, fufficient to reach the Mark or not ? Methinks our Author is very defective as to Motives to excite to Vert ue. « h CHAP C 58 3 CHAP. XVIII. Containing an Anpwer to fome of the Deifts principal Arguments for the Sufficiency of Natural Religion. ¥ E have now confidered what the Deifts plead from umverfal Confent ? and have fufficiently clear'd that it is not by them W %/ V proven, That the World was agreed as to tbefe Articles \ * * That indeed the World did not agree about them , That even they who own'd them, were led to this Acknowledgment, at lead: of fome of them, rather by Tradition than Nature's Light' - n And that tho' they had acknowledg'd them, they are not fuffcienu It now remains that we confider thofe Arguments, wherein they conceive the great Strength of their Caufe to ly. The firft Argument, which indeed is the ftrongft the Veifts can pre- tend unto, is thus propos'd bylheir admir'd Herbert: De Rel Gent. P. 4. " Et quidem quum Media ad VidTum, Veftitumque " heic commoda fuppeditant cunclis Natura five cc Trovidentia Rerum communis, fufpicari non potui, eundem Deum,five cc ex Natura, five ex Gratia, in fuppeditandis ad beatiorem hoc noftro "Statnm, Mediis, ulli Hominum deefle poiTe vel velle, adeo ut licet norcaawe reach all that infinite Variety of Circumftances, which lying open to the all-comprehending View of infinite and confummate Wifdom, may make it appear quite otherwife to him, than,,to us. Hence, in Fad we fee that an almoft infinite Number of Things fallout in the. Government of the World, which we know not how to reconcile to divine Goodnefs : And as many are left undone, which we would be apt to think infinite Goodnefs would "make necefTary to be done. This Confideration if well weighed, wou'd make Men very fparing, in determining any Thing necefTary to be done, in Re- ipe&.of divine Goodnefs,. which either it is evident he has not done, or of which we are not fure that he has done it, which perhaps we fhall make appear, ifitisnot, from what has been already faid, evident to be the Cafe* II. Iobferve as to what is fubfum'd, 'that Man is made capable of, & obliged in Duty to purfue eternal Felicity, That albeit from Revelation we know this, as to Man in his original Confiitution to be true, and by the remaining Deferes of it we may guefs that poffibly it was fo -, yet if we fet afide divine Revelation, and confider Man in his prefent State, concerning which the Queftion betwixt us and the Deifls proceeds, we cannot by the help of Nature's Light only, with any Certainty conclude, That Man is capable of, and obliged to purfue eternal Felicity \ We lee the Man diflblv'd by Death. Nature* $ Light knows nothing of a Rejur- rection* Without a Refurrection there is nothing can be faid for Marts eternal Felicity. Tho we grant his Soul to have no Principle of Corruption in it felf, and fo to be in this Senfe, Immortal \ yet this cannot fecure us againft the Fears of Annihilation : And the Gufts and Defires of Felicity, from which we many be indue'd to fufpe& fome fuch State ^^ defign*d and ReveaVd neceffary . <5tc. 6 1 defigri'd for Man, being apparently fruftrate, by the Dlffolutlon of Many to which they have a Refpeft, cannot but make Men, who have no more fave Nature's tight, hefitate mightily about this AfTertion \ fince it is plain, that the Deflres we find in our felves of Felicity, do . relpeft the whole Man } and the Averfion we have to Diffolution refpecls our Natures in their prefent entire Frame and Constitution : Beiides it is of Moment, That if Man, now entire, is at aLofs how to judge of the Ends for which he was made, much more muft he be fuppos'd in a Strait how to judge, and determine for what £nds y any f articular. Part be- longing to his Constitution was defign'd after the Diffolution of the whole in a Jeparate State, that is, in all its Concernments, fo much hid from and unknown to-us. Further, albeit undoubtedly, as long as we are, it is our Duty to make it our chief Aim to pleafe God, and feek for Felici- ty only in him \ yet fmce, not only our Beings, but that Felicity, which may be fuppos'd attainable by. us, are Emanations from foveraign, free and undefertfd Bounty, without fome Intimation from him, in Way of Promife, we can draw, no fure Concluiion, as to its Continuance/ were we innocent, much lefs can we, being, guilty. HI. This Argument concludes nothing in Favours of the Delfts? whatever it may fay for the Heathens. For were it granted, That God is oblig'd to provide all Men in the Means necefTary to future Felicity ', and that he has not given all* Men any other Means , yet it cannot be hence inferr'd, That he has given no other Means to fome. In this Cafe, if all this were granted, which yet we have not done,, it would follow, That they,who have no other Means, mult look on theft as fufficient, and that they really are fo : But ftill God is lett at Libera ty to prefcribe other Dutys to any particular Perfons, or Nations, by Revelation j and if this Revelation come, they are oblig'd, to whom it comes, to attend, receive and' obey it. "Now -if the Scriptures be a di- vine Revelation, attended with fufficient Evidence, which the Deifts muft either allow, or overthrow what it pleads for it felf , they are everlaftingly undone, unlefs they receive it, and comply with it, IV. Iobferve, That the Conclufion of this Argument, which it aims at the Eftablifhment of, viz;. That God in Point of Goodnefs, muft provide all Men in the Means neceffdry to future Felicity, and confequently has done it, is exceedingly prejudiced, by its lying crofs to the plain Senfe and Ex- perience of the World in alt Ages, as has be. n plainly made appear . £!ow in this Gafe, where the Principles or Vrem>ffes are dark, and fuch whereabout we may eafily be miftaken,which.is the Cafe, here 3 as appears by £ 2 Natural Religion insufficient, £>y the-ftw firft Reflections : And the Cone lufion, carries a manifeft Con- tradiction to what we muft certainly know, and have Experience of ^ in this Cafe we have Reafon to conclude, That there lies certainly a Fallacy or Mifcake in one or other of the Principles, tho' we cannot difcover prefently where it precifely is. And therefore, al- beit Men could not eafily except againft the Premips or Principles, whence it is dedue'd^ yet they would think thcmfelvcs fufficiently warranted, if not plainly to rejeft, yet to be fhv in admitting the Con- clufion: forafmuch as the admitting the Conclufton will oblidge them to deny what their own Senfe and Experience, as well as that of the World, allures them about : Whereas, it is much more reafonable to think and determine that there lies fome Fallacy in the Priniples, tho' it may be they are not in Cafe to detect it. No Man,by the Arguments againft Motion, can be brought to queftion its Being, much lefs its Pojfibility ; yet there are thoufands, even no mean Scholars, who cannot anfwer the Arguments that conclude againft it. But in very Deed, this Argu- ment is not fo ftrong, as to need fo much Nicety. Having thus far weakened it by thefe general Reflections, I fhall next lay down and clear fome Proportions that will lay a Foundation for a clofs Anfwer to it. I. All Men, atprefent, are involv'd in Guilt, have corrupt Inclinations, and are under an Inability to yield perfect Obedience to the Law, they are fubje&ed to. That all in more or lefs, are guilty of Sin, cannot be well deny'd, and we have heard the Oracles of Reafon owning, That all do err fometimes, even the befl, in their Actions. That Men are corrupt, or have corrupt Inclinations, has been above fufficiently evine'd. That all are un- der fome Sort of Inability to yield perfect Obedience, isattefted by the Ex- perience of all -, and befides, is an inevitable Confequent of the Former : For it is not poffible to fuppofe onepofleft of corrupt Inclinations, and yet able to yield perfect Obedience. Nor need we Hand to prove what the .Dei ft s own: For A. W. in his Letter to Charles Blount, fpeaking of the Law of Nature, fays, Idont fay that we are able perfectly to obey it. I difpute not now of what Sort this Inability is, whether only moral, fuchasarifes from the WiTs Inclination to Evil', or natural, which im- ports fuch an Inability as fuppofes the Nature of the Faculties vitiate, tho' the Faculties are not wanting. The Condemnings of our own Hearts, and the Nature of the moral Government we are under, fufficiently afTures us, it is fuch as does not excufe from Fault , and further we are not concern'd : though, after all, I don't underftand how the Will can be fix'dinan Inclination to Evil, or Averfation from Good, unlefs the Nat- and Revealed necejfary^ &c 63 Nature of the Witt be fuppofed affe&ed with fome Indifpofition, tho' the Faculty is not remov'd. But of this only by the By. It is enough to our prefent Purpofe, that Man isguilty, corrupt, and thence unable* He that will deny this, muft fnppofe us blind and fenfelefs. 11. If Reafion can afcertain of any Thing, it does of this, that Things were not originally thus with Man, or that Man, when he was firft made, was not thus guilty, corrupt or impotent* None will dare to fay, that at fir ft he was guilty* And to aflert him either corrupt or impotent, over- throws all the juft Notions we have of the Deity* How can it be fup- pos'd, That infinite Wlfdom, could enaft Laws, which were not only rtot likely to take Effect, but really coula not pcflibly be obey'd by Men fubje&ed to them ! How can we fuppofe infinite Goodnejs to eftablifh JLaws under a Penalty, and deny the Towers, which were indifpenfibly requifite to obey them, and without which it was not poiTible to evite the Penalty ! How can we fuppofe infinite Right eoufnefs and Holinefs to confentto a Conftitntion of this Kind ! How is it conceivable, that a God, Wife, Juft and Good, mould have originally implanted in our Natures Inclinations contrary to thofe Laws, that were the Tranfcript of, and bore the Imprefs of all thefe Perfe&ions ! Or, how can we once dream .hat he implanted Inclinations, which it was criminal to fatisfy or comply with!. For my Part, I fee not what can be reafonably faid in Anfwer to this. III. It is further evident, That Man could not have fallen into this State he now is in, or from that wherein he was made, but by his own Default. If this is deny'd, I enquire, Where (hall the Blame be lodg'd ? will they lodge it at God's Door I Befides, that this is Blafphemy, it is further evident, that all the former Abfurdities will recur : For it is. to no Purpofe to give Powers, and take them away again without any Default in the Perfrn who lofes them 3 the Obligation to Obedience or Suffering upon Difobedience ftill continuing. Nor can it be lodg'd upon any other, becaufe if Man is without his own Fault, robb'd of the Powers neceflary to obey the Obligation to Obedience, cannot be righteoufly con- tinu'd. Nor was it confident with the divine Wifdom, to have oblig'd Men to Obedience, under a Penalty, while. there was a Pojjibility of Man's lofing the Power to obey, without a Fault on his own Part. It remains then, That Man has by his own Fault forfeited what he has in this Part loft. And to this our own Confcience,and the Confciences of all SinnerSj, who are fenfible of Sin 3 confent,That God is-fiee 7 and we guilty* IV. Hereon it inevitably follows, That Man is at prefent in a corrupt fitful. and impotent State y into which by his own Default, he has fallen. 64 Natural Religion hifiifficient, fallen. Nor fee I how it is poflible to evite this, which only fums u£ the three preceeding AfTertions. The fir ft whereof is undeniable with fober and ingenuous Perfons, being attefted by the plaineft and cleared Experience, and the other two ftand firm upon the cleareft Deductions our Reafon can make. If any Deift (hall fay, How can this be that we a*re fallen into fuch a State? I anfwer i. The Queftion is not, How can it be, but is it fo ? 1 think I have faid enough to clear it is. fo. 2. Hereby we may fee Natural Religion has itsMyfteries too, as well as ReveaVd. And I think I have told mo, than one of them. 3. If this will not fatisfie, then get as much Faith and Humility, as will teachnto lubjedt to fuper- natural Inftruction, and you may come to underftanci how it came to be fo. If you will not, you muft remain in the Dark , and there in no Help for it. Now I have laid a plain Foundation for an Anfwer to this Argument, whereon the Devalue themfelves fo much. It was not becaufe I thought fo long an Anfwer needful for the Argument: But to make the Matter a little more, plain, that we have Difcours'dit at this Length. The Argument then runs thus, The Wijdom and Goodnefs of God make it neceffary that all his Creatures fhould be provided in the Means ne- ceffary for attaining the End of their Being, and this holds efpecially as to the Rational : But Man was made capable of eternal Felicity , or this is the End of his Being* I need fay nothing more to what is fubfum'd, than has been faid a- bove. I anfwer to the first Proportion, be it allow'd that God'sWif- dom and Goodnefs requir'd the Rational Creature fhould be provided in the Means neceffary for the Attainment of the End of his Being, in his first Make and original State : Yet neither God's Goodnef, nor his Wifdom, oblige him to reftore Man, if by his own Fault, he has fallen from that State, wherein at firft he was made. Now this is the Cafe with Man in his prefent State, as we have told above. If it is faid,This is but our Affertion, That Man is in a lapfd State. I anfwer 1. I think it is more than an Affertion, and muft do fo till I fee what I have ofter'd for Proof of the foregoing Propofitions fairly anfwer'd. ISJay till 1 fee the whole Arguments that have heretofore been offer'd againft the Sufficiency of Natural Religion, anfwer'd. For, I think they all prove that Man at prefent?^n a lapfd State. But 2. I add, That the Delfts muft mind, we are upon the Defenfve, and it's theirs to prove, That Man in his prefent Condition is not fo itated, as we and Reveal* d neceffary* &c 6 £ we fay. It was ex abundanti for clearing of Truth, that I condefcend to prove this. It was enough to me to havedeny'd that Man is novo in his original State, and put the Proof upon them \ in Regard they af- firm, and the whole Strefs and Force of their Argument lea$s upon that Suppofition, which we deny. The fecond Argument on which the Deifts lay much Strefs, is drawn from the Suppos'd ill Confequences attending our Opinion. They pretend that it's horribly cruel to imagine, That all the Heathen World were loft. This they inculcate upon all Occafions, rather to expofe their Adverfarys, I am afraid, than to confirm the "truth. The Sum of this Argument we fee propos'd by Herbert in his Words above quoted. Where he tells us, That all will own his Articles to be good} Ad Salutem tamen zALternam comforandam, DeRel.GentiL nonfufficere prohibebunt nonnulli. C&terum, qui it a locu* P. 217. tusfuerit, n& ilk quidem audax , nedumfzvum temerari- nrnq, Effatum me a, Sententiaprot-ulerit. The Short of the Matter is, If Natural Religion is not fuffic lent, we mujl give all the Heathen World for loft 7 but this is a cruel^and barfh Affertion, injurious to God, and cruel to fuch a vaft Number of Men. And here they raife a horrible Out-cry. With this they begin, and with this end. This Argument, albeit it has no Force 1 , as fhall be evinc'd anon, yet makes fuch a Koife at a Diftance, that a great many ingenuous Spirits feem to be mightily affected with it : I conceive therefore it will not be improper to lay open the Caufes of this, and the rather becaufe they dicover where the Fallacy of the Argument lies, and whence it is that Men are fo eafily prepofiefs'd in this Matter. To this Purpofe then it is to be obferv'd, _L That there are fome Things which in themfelves are not de- firable j to which therefore no uncorrupted Rational Nature, much lefs that of God, could incline meerly upon their own Account : Which yet, in fome circumftantiate Cafes, may be every Way congruous to Juftice and Righieoufnefs \ yea, and worthy of the Wife and Good God : The Torment of any Rational Creature is not in, or for it [elf defirable.- God has no Pleafure in it. The Nature of Man, if not deeply corrupt- ed, yea, and divefted of Humanity, recoils at it j yet there is none, who will not allow that in many circumfiantiate Cafes, it is not only worthy of, but plainly neceffary in Point of Wifdom and Juftice, for the moft: merciful of Men, to inflict upon their fellow Creatures fuch Punilh- rnents, as their own Natures do flirink at the Appreheniions of. Nor T ' I i can 65 Natural Religion hifufficient, can it be deny'd of the Holy God, notwithstanding of, and without Prejudice to his infinite Goodnefs, may, nay in fome Cafes mull likewife thus pnnim his own Creatures. Now, if fuch Things are reprefented as they are, in their own Natures, without a due Confederation of Circum- fiances and Ends inducing to them, it iseafy to make them appear not only hard, but odious. II. However jufi, righteous and congruous fuch Actions are ; yet he who undertakes to expofe them as cruel, barbarous and hard, efpecially, if he has to do with Perlbns, weak, ignorant, partial in Favours of the Suf- ferer, and averfe from the Author of the Torment, has a far more eafy Task, eventho' he is of weaker Abilities, and imploy'd in Defence of the worft Caufe, than he who undertakes to defend fuch Actions. The Reafon of this is obvious*, all that makes to hisPurpofe, who deilgns to expofe the Action as cruel, lies open in its Nature and Horrour to the Thoughts of the moft inconfiderate •, and if to this he only fets off the Reprefentation with a little Art, fo as to touch the Affec"tions,which in this Cafe is eafily done, he has carried his Point •, the Judgement is not only deceiv'd, but the Affections are fo deeply engag'd in the Quar- rel, as to preclude the Light of the mod nervous and valide Defence imaginable. Whereas on the other Hand, all Things are quite other- vvife. The Circumftances inducing to fuch Actions, are ufually deep 3 and not fo eafily difcernable, and therefore not to be found out, with- out much Confideration *, and when they are found out, they are not eafily colle&ed, laid together, and rang'd in that Order, which is nece£ fary to.fet the Atrocity of the Crime in a due Light, efpecially where the Perfons,who are to judge,are weakand byafs'd. Befides, the Evil of thole Crimes, being for moft Part more Spiritual, makes not fo ftrong an Im- preffion on the Affections. And this Confideration holds more fpecial- ly true, where the Queftion is concerning the judgments of God, which proceed upon that comprehenfive View, which infinite Wifdom has of all Circumftances, that accent the Evil, aggrege the Fault, and enhance the Guilt of Sins committed againft him -, many of which Circumftances no mortal Penetration can reach. And further, this more particularly holds true, where it is not God himfelf, but Man that pleads on Be- half of the Actings of God. It's very obfervable to this Purpofe, That Hiftorians of all Nations almoft condefcend upon Inftances, where- in the Sight offevere, but juft Punifhment of atrocious Offenders, has not only excited the Companion of the Populace or Vulgar to the Sufferers^ but enrag'd them againft tr>e Judges, even they, who would have been ready ana Reveal 9 J Yieceffary, &c. 67 ready to reclaim againft the PartUUty and Negligence of the Judge, ifthe Crimes had been pafs'd without jz//? Pumfhment, when they fee the Punifk- mmt inflicted through a fond Sort of Companion to the Sufferers, com- plain of the Cruelty of the Judge, laying a fide all Thoughts of the A- trocity of the Crime. 111. Where they, who make it their Bufinefi to traduce fetch Actions] as hard and cruel, and they alfo, whom they labour to perfwade of this, are interefs'd by Alliance, or common Intereft in the Sufferers, are themfelvesin the fame Condemnation, or, upon the fame and fuch like Accounts, obnoxious to that Juftice, which adjudges thofe Sufferers to thefe Torments, which they ftudy to reprefent cruel and barbarous : It is no Wonder to fee the Reprefentation make fach deep ImprefTions, and rivet fuch a Perfwafion, That the Punifliments are cruel and hard, as may not only byas a little againft any Defence that can be made for the Judge, but as even may make them refufe to admit of any Apology, or condefcend fo far as to give any that can be made a fair Hearing. But all unbyafs'd Perfons muft allow, that fuch can never be admitted Judges competent, as to what isjuftor unjuft, hard or otherwife 5 the Cafe being, in Effect, their own, and they by this Means being made both Judge and Party. . IV. However great, terrible and heavy any Punifhment God is fup- pos'd to inflict, may in its own Nature appear, or how great foever the Number of the Sufferers may be, yet we can never, from the Severity of the Punifhment, or the Number of the Sufferers dilprove its Juftice*, unlefs we can make it appear, That no Circumftances, which can po£ libly fall under the Reach of Infinite Wifdom, can render fuch Severity to- wards fo many Perfons, worthy of him. Now, however eafy this Un- dertaking may appear to Perfons lefs conflderate, it will have a far other Afped to fuch as impartially ponder, that all Men are manifeitly par- tial in Favours of thofe of their own Race, and in a Cafe which is, or may be their own, and have no fuitable Apprehenfions of the Concern- ment of the divine Glory in it, or no due Regard for them: Befides, fuch is their Shallownefs, that they can neither have under Vew many important Circumftances, that are fully expos'd to All-comprehending Wifdom, nor can they fully underftand the Weight, even of thefe Cir- cumftances, they either do, or may, in fome Meafure know. V. Every Man, who is wife and juft, when either he hears of, or fees any Punifhment that appears very fevereand terrible, muft fufpend his Judgment as to the Hardfhipof it, till the Author of it is fully heard I i 2 as 68 Natural Religion inefficient y as to the Inducements, and neither ought he deny what his Eyes fee, his Ears hear, or he is otherwife inform'd of, upon fufficient Evidences. He is neither to queftion the Matter of Fact, nor condemn the Judae of Cruelty, becaufe of the feeming Severity of the Punijhment. This is^a Piece of common Juftice, which" every Judge, even amongft Men, may reafonably claim from his fellow Creatures, albeit his Actions and the Reafonsof them, cannot be fuppos'd to ly fofar out of their Ken, as thofeofthe^wfl* Judgments: Much more is it reafonable for Men to pay this Deference to God, confidering how unable the moft elevat- ed Capacities are to penetrate into all the Reafons, which an Infinitely Wife God may have under View \ and there is the more Reafon for this, fince Man alfo is naturally fo very apt to be partial in his own Favours, and fail of giving a due Regard In his Thoughts unto the Concernments of divine Glory. Thefe Obfervations, as they are in themfelves unquestionably true, fo they do fully lay open the Caufes of that general Acceptance, which this Plea of the Deifis has obtained with lefs attentive Minds } and how little Weight is to be laid upon them. In Word, if they are well con- fidered, they are fufficient to enervate the Force of this whole Plea, But leafl; the Deists ihould think their Argument flighted, or that Confcienceofour own Weaknefs, makes us choofelong Weapons to fight with, I (hall clofely confider the Argument. Perhaps what makes a Noife, at a Diftance, will be lefs frightful if we, take a nearer View of it. We deny that the Heathen World haft. Means fufficient for obtaining Eternal Happinefs. The Deifis fay, This is cruel and rafh. Let us now fee whence this may be proven. I. Doth our Cruelty Me in this, That we have laid down an Aflertion, *ipon which it follows, That inFacT: all the Heathen World are lofi} But now do not the Deifis own, That in very Deed, aU impenitent Sinners mustrperifh ? Iso Doubt they do, who talk fb much of the Neceflity of Repentance. Well, are not all who want Revelation, guilty of grofs Sins ? Is not Idolatry a grofs Sin 1 are they not all plung'd in the Guilt of it ? SocratesJLhemofk confiderable Perfonfor hislTertue, that liv'd beforeChrift, cannot be excus'd. He deny'd his Difowning the Gods of Athens, He join'd in their Worfhip. If this was againft his Confcience, the more was his Fault, and, even with his dying Breath, heordefd a Cock to befacri- ficed to Efculapiw. Epictettu, the b eft perhaps among the Philofophers who liv'd after Ghrifyn his Enchiridion enjoins to worihip after theMode of. and Reveal* d necejfary y &c. £ . And if God has, in his Word, determin'd that yo Natural Religion infajficient % that every Sin committed againft him, deferves eternal Punishment, no Doubt his Judgment is according to Truth. We are not Judges in the Cafe. VI. Well, but the Rafhnefs and Cruelty perhaps lies here, That by our AfTertion we are oblidg'd to pafs a pofitive and peremptory Judgment about the eternal State of all the Heathen World, That they are gone to Hell, and laid under everlafting Punifiments, leaving no Room for the Mercy of God. But to this we fay, Revelation has taught us, ev'n where there is the juftefl: Ground of Fear, to fpeak modeftly of the eternal Condition of others, and to leave the Judgment concerning this to the righteous God, to whom alone it belongs, and who will do no Iniquity. That all the Heathen World deferve Punijhment cannot, without Impudence, be deny'd. That God will pafs any of them without infli&ing the Punifhment they deferve, neither Revelation nor Re aj on give us any Ground to think. That none of them fhall be punifhed beyond their Defervings, Scripture and Reafon de- monftrate. But in thefe Things our AfTertion of the Infujficiency of Na- tural Religion is not concern'd. It obliges us to pafs no Judgment further than this, " That the Heathens, and all who want Revelation, had " no Means fufficient to bring them to eternal Happinefs, and that cc confequently they had no Reafon to expeft it *, and we have no Rea- cc fon to conclude them pofTefs'd of it. And in this Cafe we leave them to be difpos'd of, as to their State, after this Life, by the Wifdom and Justice of God. VII. But perhaps the Cruelty lies in this, That they are fuppos'd to want the Means necejjary to attain eternal Happinefs, while yet they are capable of, and expos'd to eternal Mifery for their Sins. But i. How will the Deists prove, That God, without a Promife, is oblig'd to give Man eternal Happinefs fox his Obedience} 2. Since none of them are to be punifh'd beyond the jufl: Demerit of their Sins, may not God righteoufly inflicl: that Punifhment, what ever it is, their Sins, inftrift Juftice, deferve, tho he had never propos'd a Reward, which Reafon can never prove our heft Actions worthy of, even tho' we had conti- nu'd innocent ? But 3. That Man, in his prefent Cafe, has droptthe Knowledge of eternal Felicity, and the Means of attaining it, and is un- able to attain it, is owing not to any Defecl: of Bounty and Goodnefs of God, much lefs of 'Juftice } but only unto the Sin of Man, as has been demonftrate in our Anfwer to the foregoing Argument, by Reafons drawn from Nature's Light. Notwithftandingofwhich, itmufcftill be ewn'd, and Reveal' dneceffhry j <5Cc. 71 ownM, That Nature's Light cannot acquaint us, how Man fell into his prefent lmentable Condition, as we have above made appear. VIII. But is it not fafer and more mxleft, may fome fay, to fiippofe, That- God of hh great Mercy did, by Revelation, communicate to fome of the beft of the Heathens,who improv'd Nature's Light to the greateft Ad- vantage, what was further neceflary to their Salvation, or, atleaft,to bring them into a State of Happinefs, of fomewhat inferior Degree to that which is prepared for Christians. I know many Chriftian Writers of old and of late have multiply'd Hypothefes of this Kind: Some have fupposM Apparitions of Angels, Saints, nay damned Souls and Devils \ of which Stories I am told that Collius Difcourfes at large in the fecond Book of his Treatife De Animabus De ccelefti Hierar* Vaganorum. Some tell us, " That to fuch of them Ch. 9* " as liv'd vertuoufly, God always at fome Time or " other fent fome Man or Angel favingly to illu- u minate them. So the Areopagites y fome tell us Strom. Lib. 6% of Chri&'s Preaching to them in Purgatory, fo Clemens Alexandras ; fome will have them inftrufted by the Sibylla, as the fame Author elfewhere^ fome talk of their Commerce with the Jews, in. which Way no Doubt fome of them came to faving Acquaintance with God ; others fay, That upon their worthy Improvement of their Naturals God might and did reveal Christ to them and Spiritual}, becaufe habenti dabitur, fo Arminius , and of this Herbert frequently intimates- hi3 Ap^ probation, but with an evident Contradiction to, and Subverfion of his whole Story about the Sufficiency of Natural Religion. Be/Ides, the Bot- tom of this is a rotten Pelagian Suppofition of a Merit in their good Works'. And that habenti dabitur, fpoken of in another Cafe, after all the Pains fome are at to ftretch it, will not reach this Cafe : And after ■ all we are left in the Dark,, as to the Way wherein they will have Su- pematurals communicate to them. The late ingeni- ous Author of the Conference with a Theift, fuppofes a Nichol. Confer, . Place provided for the fiber Pagans in another World, Part. 2. p. 80. wherein they mail enjoy a confiderable Happinefs, and wrefts what our LORD fays to his Difciples, Joh. 14. 3. of the many Manfions that art in his Fathers Hovfe. } . to favour his Notion. But noy* as to all thefe Suppositions and others of the fame Alloy,, however their Authors may pleafe themfelves in them, I think they are to be re- jected. Nor is this from any Defect of Charity to the Heathens, but be- «aufe they are fupported by no Foundation, dther.in. Scripture or. Rea^ fan - 2 Natural Religion insufficient, fin- However fome of them are poffible, yet generally fpeaking, none of them have the Countenance fo much as of a probable Argument. The Scripture Proof, adduc'd by that laft mention'd ingenious Author, has no Weight in it. There is no Countenance given to it from the Con- text, nor any other Place of Scripture, and I cannot approve of his Boldnefs in ftretching our Lord's Words beyond what his Scope re- quires. But thefe Things have been confider'd at S^Anth.Tuck- length by others, whom the Reader may confult. ney Appen. to his All thefe Suppofitions are at befc but ingenious Fan- Ser.o n Act^. 12. cies, wherewith their Authors may pleafe them- felves, but can never fatisfy others. Nor can they be of any Advantage to the Heathens. I think I have made it fufficiently appear in the foregoing Difcourfe, That they wanted Means Sufficient to lead them to Salvation, and fo had n© Ground to fupport a reafonable Hope of it. It is granted ev'n by thofe, whofe peculiar Hypothefes in Divinity, lead them to be moft favourable to the Heathens, That they had no federal Certainty of Salvation ; and for any uncovenanted Mercy, of which fome talk, I know nothing about it. Scripture is filent. Reafon can determine nothing in it \ and therefore Difputes about it are to be weav'd. It's unwarrantable Curiofity for Men to pry into the Secrets of God ; Things that are reveal' d do belong to us. Where Revelation flops, we are to flop. Ev 3 n Herbert himfelf dare carry the Matter no farther than a May be *, and what may be, may not be e CHAP. XIX. Wherein Herbert** Reafons for PuMifbing his Books in tie* fence of Detfm are exammd and found weak* THE learn' d Herbert, toward the Clofe of his Book Be Religi- oneLaici,to]x\{tite the Publication of his Thoughts, as to a catholick Religion, common to all Mankind, mentions {even fuppos'd Advantages of this Opinion, or Co many Pleas for Bcifm. What Weight there is in them, we fliall now confider. He and Reveal 9 J necejfary % &c 73 He introduces himfelf with a Protection that he publifh'd not his Book with any ill Defign againfc Chriftianity, which he honours with the Title of optima Religio : But on the Contray fays, That he aim'd at Eftabliftiing it, and intended to Herbert Relig. ftrengthen true Faith, " Denique me Animo Laid, P. 23. " adeo non optima Religionv infenfo, aut a vera e: Fide alicno Tractatum hunc edidifle teftor \ ut utramque ftatumi- " nare in Animo habuerim, &c. I fhall not dive into his Defigns \ for which h€ has long ago account- ed unto the only competent Judge. But of the Defign, or rather Tendency of his Books, we may fafely Judge. And as to this I fay, That if it is granted, that the Scriptures are the only Standard of the Chrifiian Religion, which cannot modeftly be deny'd , I (hall upon this Snppofitioii undertake to maintain againft any who will defend him, That his Books aim at the utter Subverfon of the Chriftian Religion, that his Principles overthrow entirely the Authority of the Scriptures, and are not only inconfiftent with, but deftru&ive to the Ejfentials of Chrifti* anity. And I further add, That this is every where fb obvious in his Writings, that it will require a ftrange Stretch of Charity, to believe our Author con a be Ignorant of it. Our Author having told us what was not his Defign, proceeds next to condefcend upon the Reafons inducing him to affert this Common Religion. And 1^ He tells us that he maintains this Common Religion, cc Quod pro- " videntiam ■ divinam, &c. Becaufe it vindicates the univerfal Frovi- " dence of God, God's Principal Attribute, w T hofe Dignity can never " be fufficiently fupported. Neither do any particular Religion, or u Ffith (to give you our Author's own Words, Fides quantumvislaxa) " maintain this, fo as to reprefent God's Care of all Mankind, in pro- " vidiug for them luch Common Principles as thrift contain'd in. " our cathilick Truths. Here our Author teaches tw r o Things, and I think them both Falfe. (f) He tells us, That his catholich Religion vindicates the univerfal Pro- vidence of God, or ferves to maintain its Honour. This I think Falft, The Foundation of it we have prov'd to be not only precarious, but falfe. For we have clear'd, That his five Articles did not univer- fally obtain \ and further, that if they had, they were not fuffcient to Happinefs. Yea our Author himfelf, after he has told us, That the uni- verfal Providence of God cannot be maintain'd, uniefs we fuppofe K k him 74 Natural Religion infufficient, him to have provided all his Creatures, in the Means neceffary for obtaining their Happinefs, next informs us that De ReU Laic'^P.i^ he has provided Man in no other Means ; fave thefe five Articles. And he further tells us in JDe Rd.GentiLP* 21 7. his Words above quoted, That he dare not pofi- tivelyfay they are Sufficient, nor can we be fure of it, fince it depends upon God's fecret Judgments, which we cannot certainly know. And we have heard Blount above Orac.ofReafP.%7. own, That Deifrn is not fare, unlefs it be piec'd out by fome Help from Chriftianity. Well, is this the Way our Author aflerts the Honour of Divine univerfd Providence, firft to tell us, That its Honour cannot be maintain'd without fuppofing a fufficient Religion universally to have obtained, and then to tell us that he is not fure, that ever there was fuch a Religion ? Is not this the plain Way to bring the waiver fal Providence of God in Queftion f Again 2ly, Our Author teaches, That no particular Religion can fup- fort the Honour of univerfal Providence. This I take to be alfo falfe. The Chriftian Religion aflerts and proves, ThatGod,who has created all Things, preferves them, and governs them in a Way fuitable to their Nature and Circum fiances, and in fo far clears the Equity of God's Proceed- ings with the Heathen World, in particular, as may fatisfie fober Men. It acquaints us, That God did, at firft, provide Man in a Covenant Se- emly for eternal Happinefs, and in Means fufficient for obtaining of it *, that Man, by his own Fault, incapacitate himfelf for theUfe of thefe Means, and forfeit the Advantage of the Covenant Security ^ that God, in Juftice, hath left the Heathen World under the Difadvantage of that Forfeiture -, that during the Time he fees meet to fpare them, he go- verns them, in fuch a Way as is fuitable to their lapfed State* of which we have fpoke before. We confefs we are not able to explain all the hard Chapters in the Book of Providence, and folve every difficul- ty relating thereto } but this affords no Ground for the Denial either of God's General or Special Providence. As the Difficulties about God's Omnifcience, Omniprefence, Eternity, &c. will not juftifie a Denial of thele Attributes, or the Exiftence of a Deity vefted with them ', fo nei- ther will the Difficulties about Providence juftifie a Refufal of it ; and if this Vindication of Providence fail of giving Satisfaction, lam fure Her- berths will never fatisfie. What our Author adds about his Fides quantumvis laxa, which he fuppofes fome to ftand up for, and maintain as a fufficient Religion^ I do not and Reveal* d neceffary % &c. 75 not well underftand. But yet flnce this Expreflion is very oft us'd in the Writings of this Author, in Reproach of particular ReligiQttsfiFpeciaU ly the Chrifiian, which lays the greateft Strefs upon Faith, it cannot be pafs'd without fome Remark. That which our Author feems to •intend by this Fides quantumvis laxa, or Faith how lax fo ever it be, is a Faith that confifts in a general AJfent to the Truth of the Doctrines, without Any correfpondent Influence upon Practice. And he would bear us in hand that the Chrifiian Religion, or, at leaft, Chrifiians, do reckon this Suf» ficient to Salvation. This is a bafe and difingenuous Calumny. And our Author could not but know it to be fuch, if he was acquaint either with the Scriptures or the Writings and Lives of that Set of Chrifiians agautft whom this Calumny is particularly leveled, who unanimoufly teach, That the Faith that's available is that which works by Love, and is to be found only in them, who are created inChrifi Jeftts to good Works. If Herbert was a Stranger to the one or the other, he was the unmeeteft Perfon in the World to fet up for a Judge and Cenfurer of them. II. The next Advantage that Herbert condefcends on, of his catholick Religion, is, " Quod probam Facultatum Homini " infitarum Conformationem, Ufumque doceat. Herbert Rel. Laid, " Nulla enim datur Veritas catholica, quae non P. 28. " in Foro interno defcribitur-yel non illuc fal- • " tern neceflario reducitur. That is, "this alone teaches Man the due ■Vfe and Application of his Faculties. But this is only our Author's Af- fertion. Chrifiianity is no lefs confifcent with the due Ufe of our Fa- culties and their Application to their proper Obje&?,.than our Au- thor's Religion* It deftroys none of them, lays none of them afde, and violents none of them} but reftores, improves and elevates them to their moft noble and proper Ufe. Our Author adds, for a Confirmation of his Aflertion, 'that there is no catholick Verity, but what either is infcrib'd in the Mind^ or what may be reducd to fome innate Truth. Whether there is any Verity infcrib'd in the Mind in our Author's Senfe, I queftion. Mr. Lock has proven, That there is none fuch, and in Lock Effay of hum. particular has evinc'd that our Author's jfo* Vnderf.Book i.Ch. 3. Articles are not innate Truths, no not according to §. 15,16, 17, 18, the Defcription he himfelf gives of fuch Notices. 19. He examines the Characters of innate Truth given by our Author, and undertakes to (hew them not applicable to his five Articles. K k 2 IIL Our 7 g Natural Religion insufficient ', III. Our Author tells he embrac'd this catholick Religion, quod Incon- troverfa a Cantroverfis diftinguat, &c. Its lieedlefs to repeat all our Au- thor's Words here. What he fays is in fliort this, That particular Re- ligion (and here he muft be underftood to fpeak particularly otChri- fiianity ) contain aufi ere and frightful Doctrinesthat prejudge fome Men of fqueemijh Stomachs at all Religion fand it i^tobe wonder'd at 3 That Men, who have no Heart to any Religion, are difgufted eafily ?) But our Author has provided them of one that will not offend the moft nice and delicate Pa la te,as con lifting of Principles univerfally agreed to , which he fuppofes fuch Perfons will readily clofe with, and fo retain fome Re- ligion, whereas otherwife they would have none*. Here our Author evidently defigns a Thruft at the Chrifiian Religion., & infinuates. That it is fluffed with auftere and horrid Doctrines. I know fall well what are the Doftrines he particularly aims at; The Doc- trines concerning the Corruption of Man's Nature, the Decrees cf God the Satisfaction of Chrifi are particularly intended. But if thefe Doc- trines are confider'd as deliver'd in the Scriptures, or taught by Chri~ ftiansj according to the Scriptures, what is there offenfive in them ? what horrid or frightful ? I do indeed grant, That fome Chriftians, through their Weahiefs with- out any ill Defign, have fo feprefented, or rather mif-reprefented fome of thefe Points, particularly concerning the Decrees of God, as to give Offence to fober Perfons of all Perfwafions. But as to this, they, and they only are to bear the Blame. As for the Doctrines, what have they flone S Muft the Fault of the Profejfors be caft on the Religion they pro* fefs ? This no reafonable Man will allow to be juft. I do likewife acknowledge, that whereas there are different Senti- ments among Chrifiians concerning fome of thefe Points; and fome of the contending Parties have fo unfairly ftated, and foully mif-repre- fented the Opinions of their Oppofers, in the Difguife of imaginary Confequences, or Confequences, at leaft, deny'd and abhorr'd by the Maintainers of the Opinions they oppofe, as to give fome Umorage to this, ftartle weak Men, and prejudge them againft Religion. This they do to expofe their Adverfaries, and fright others from the Reception of their Sentiments. For fuch I can make no Excufe. The Pra&ice It felf is fcandaloufly Difingenuous, and can admit of no reafonable Vindication, and Co fair an Occafion being given, I cannot pafs it without a Remark, A notable Inftance of this Sort I meet with in a Book, juft now come to Hand* The ingenious Author of the and Reveal } d neceffary, &C. yy fhort Method with the Delfts, in a Letter directed to Charles Gildon, newly recovered from Deifm, cautions him againlt the Biftnters ? and to enforce his Caution, prefents him with fuch an Account of their Opinions, as is indeed fuited to fright the Reader. He tells him that they maintain, " That God fees Letti " no Sin in the Elect, let them live never fo wicked- totheDeifo " ly. They damn the far greateft Part of the World, nual, P. 22, 5 3. u by irreverfible Decrees of Pveprobation, and fay, " That their good Works are hateful to. God \ and that it is not pof- " fibly in their Power to be fav'd, let them believe as they will, and rg», redeiint Satumia Regna. ThisTriflle deferves rather Pity than an Anfwer. What, will all the World agree that this Religion is fufficient, while, its Inventer durft not fay fo? V. H*- merit. 3 o Natural Religion infufficient, V. He embrac'd it," duod Authoritatem Majeftatemq-, indubiam cc Religioni, et Hierarchic inde Politiaque conciliar, &c. That is, becaufe it conciliates Reflect to Religion, to the'Ecclefiaftical Hierarchy and civil Govern- ment. Religion wiii be refpe&ed, when it requires nothing but what is necejfary, Church and State will be refpe&ed when it punifhes nothing but Tranfgreflions againft incontroverted Articles. But is not this to trifle with a Witnefs ? The Weaknefs of this Plea is fo obvious, that I may well fpare my pains in expofing it. Will it maintain the Dignity of Religion to confine it to a Number of Articles which for any Thing we know, or the Deifis know, may cheat us of our Reward in the End, fince they cannot pofitively allure us of its Sufficiency, and we are pofitively fure it is not' fufficient ? Will it maintain the Honour of Church Officers, to admit a Religion, which fubverts the very Foundation of all Refpedl: to them, viz. The divine Infiltution of their Order ? As for the Advantage of it to the civil Government, the Deifis may offer it to the Confederation of the next Parliament, and they will cDnfider whether it is proper to conciliate Refped to the civil Govern- Kent, VI. Our Author embrac'd his Religion, " Quod adeo nori moliat Religi- --f onenr, ut ejus SeveritatemStimulum addat. That is, It is fo from favour- ing Liberty in Sin, that it urges harder to Vertue, fevere Vertue, than Re- v e a? d Religion.' There is no Hope of Pardon here upon the Satisfaction of another. Men mull work for their Life, and when they fail, they muft fatisfy by their Repentance. Well, but do they, who teach the Neceffuy of Satisfaction, exclude Repentance ? And if they make both Satisfaction and Repentance abfblutely neceffary, tho' each in its own Order and Place, to forgivenefs, methinks they will yet have the Advantage in Point of Seventy. Again, but what if Repentance will not fatisfy ? If this is fo, and our Author feclude all other Satisfaction, will not his Religion lead Men rather to Defpair than Vertue. VII. Our Author's laft Inducement was, Quod facramm Literarum Fini ultimo Intent ioniq\ quadret, &C. 'that is, " Becaufe this catholick Religion " anfwers the ultimate Defign of the Scriptures. All the Doctrines " taught there level at the Eftablifhment of thefe five catholick Ferities " as we have oft hinted ', there is^sacramerit, Rite or Ceremony, there " enjoyn'd, but what aims ( or feems to aim ) at the Eftablifhment of " thefe five Articles. But is not this a notable Jeft. Our Author wou'd bear us in Hand, That and ReveaPd neceffary, Sec. 8 1 That his Religion anfwers the great End of the Scriptures, better than that Religion, which the Scriptures themfelves teach. If our Author fays not thisj he fays nothing. If the End of the Scriptures is not good, it is not for the Honour of our Author's Religion that it agrees with it : If itis^W, and the Religion taught in the Scriptures themfelves, anfwer their own Defign bed, why then, I would chufe that Religion, and leave .our Author to enjoy his own : If he fays, His anfwers it better,then I would deiire to know where the Complement lies, that he defign'd to the Scriptures. But I defire to know further of the Deifts, Whether do the Scriptures teach any Thing befldes thefe Articles, to be neceflary ? Where do the Scriptures tell that thele are fuffcient ? Are divine btftitutions, Sacra« ments,&c. neceflary toward the Compaffing of the Ends of Religion! If they are not, how does it commend our Author's Religion, that it qua- drates with the Defign of thefe Inftitutions ? If they are neceflary and ufeful, this catholick Religion is at a Lofs that wants them. I am fen- fible our Author has caution'd againfl: this, when he tells us,That they either do, or feem to aim at this. I fee old Birds are not caught with Chaff. Now I found it. This catholi c k Religion, will really ferve the Purpofe, that reveafd Truths, and hftitutions do only feem to aim at. But after all, this is but&jy and not Proof. And I will undertake to evi& againfl: all the Deifts under Heaven, That the Confinement of Religion to thefe five Articles 9 as taught by the Light of Nature, is not only not compliant with the principal Intendment of the Scriptures, but inconfiftent with it. Thus I have confidered the Inducements which led Herbert to im- brace this catholick Religion, and found them wanting. And I mull fay. If this noble Author bad not been ftraitned by a bad Caufe, that's not capable of a rational Defence, his Learning, which was very conflder- able, cou'd not but have afforded him better Pleas. Charles Blount, in the Clofe of his Religio Laid, tells us, It was for the fame Reafons he imbrae'd Deifm, and copies after Herbert with fome little Variety. What he has, that our Author has taken no Notice of, in this Place, will oc- cur in the next Chapte , where they are again repeated under another Form. Men that have little to fay have need to husband it well, and make all the Improvement of it they can* L 1 CHAP- C8* ] CHAP. XX. rein the Queries offer J by Herbert and Blount, for proving iency of their five Articles are examin'J. H E learn'd Herbert in an Appendix to his ^//^ £arc& moves fomeObje&ionsagainft himfelf, but fearing after he has fa id all he can, fome may remain unfatisfied frill, he betakes him- felf to another Courfe, and effays to. difpute his Oppofers J nto a Compliance vv T ith his Sentiments by Queries. Of this Sort he propofesyiwtf. Charles Blount concludes his Religio Laid in the lams Method, with this Difference, That he has added other [even Queries, making in all fourteen, and prenVd this Title, Queries proving the Validity of the five Articles* The Arguments couch'd in thefe Queries, in fo far as they tend to evict the Sufficiency of this catholick Religion, are not new, but materially the fame, which we have formerly confider'd. The Method is indeed dif- ferent, more fubtile, and better fuited to their great Defign. Direct Proofs are lefs deceiving, and their Weaknefs is more jeafily difcoverable by vulgar Capacities. Queries conceal the Weaknefs of Arguments, in- tangle, perplex and a mufe lefs attentive Minds ; and by them, the fub- tile Aflerters of a bad Caufe eafe themfelves of the Trouble of proving their ill grounded AfTertions, which yet, by all Rules of Difpu ring, be- longs to them only, and turn it over upon the Defender. This is e- noughasto the Method, to let us fee how fuitable it was to their Pur- pofe, The Queries propos'd by Blount are the fame with Herberts, and he adds others which Herbert wants. Wherefore we fhall confider them as propos'd by Mr* Blount. But whereas fome of them are to more Ad- vantage urg'd by Herbert, we fhall offer thefe in Herbert's Words, that we may overlook nothing, which has the leaft Appearance of Force in this Caufev Query I. « Whether there can be any other true God, or whether !! any. and KeveaVd neceffary, &c. % te any other can juflly be calPd Optimus Maximns, the Herbert's Rclig. cc greatest and left God, and common Father of Man- Laicl 7 Appen. P. " kind, fave He who exercifes univerfal Providence , i, 2. " and looks fo far to theGoodof allMen,as to provide " them in common and fufficient or effectual Means for obtaining " the State of eternal Happinefs after this Life, whereof he has im- " planted a Defire in their Minds f If the Laick or Vulgar worfhip " any other God, who does not exercife this unlverfal Providence, cc are they not guilty of falfe Worfhip or Idolatrie ? and if any orie " deny this common Providence, is he not guilty of Treafon againlt cc the Divine Majesty, and of a Contempt of his Good* " nefs 9 yea, and of Atheifmxt felf ? Thus Herbert. Blount Rek Lai* u Blount proyofcs the Tame Query, but more fhortly ci, P. 90. " thus, Whether there be any true God, but he that cc ufeth univerfal Providence concerning the Means of coming to g him ? The Defign of this Query is to prove the Necejfity of a catholick Religion, ' or a fufficient Religion common to all Mankind, and to fix the black Note oiAtheifm upon all who deny it. ■ The Argument whereby this is evin- ced, is the very fame, which we have examin'd above, as the Deists firftand great Argument. What is added concerning univerfal Pro- vidence, we did confider in our Anfwer to Herbert's firfb inducement to Dei [ml And fo we might intirely pafs this Query as anfwer'd al- ready, were it not for the feeming Advantage given to it by this new Drefs, wherein it appears. This Query has a direct Tendency to drive Men into Atheifm, and tempt them to lay af:de all Worship for Fear of falling into Idolatry. It is in it felf evident, That if God has given all Mankind.or to every Man Means fufficient and effectual to lead them to eternal Happinefs, they mtiffc know of it 5 or, at leaft, there mull: be eafy Accefs for them to know it : With what Propriety of Speech can it be faid, That the Means leading to eternal Happinefs, are given to every Man to be b/ him us'd for that End, if they know them not, or, at leaft, if tbe Knowledge of them be not eafily acceffible to all, who will apply themfelves to an Enquiry after . them ? nor is it lefs evident, That the Suit abl en efs, Efficacy and Sufficiency of thefe Means, for reaching this End, rnuit be fufficiently intimated to them. If it is notfo, how can Men rationally be oblidg'd to ule Means which they do not know to be proper for compafling the End ? With what Courage or Confidence can any rational Man with great L 1 2 Ap- 84 Natural Religion inefficient, Application, over many Difficulties, ufe, and all his Life continue in the Ufe of ^^concerning which he has no Aflhrance,That they will put him in PoQelfion ofthe End t After all his Pains he may mifs the End he had in View. How can any reafonable Soul pleafe it felf in fuch. a Courfe? Can it be reafonably thought worthy ofthe Wifdoni and Goodnefs of God to give Man the //to/ of attaining eternal Hap- pinefs and Means Efficient, and yet leave Men in the Dark as to the Know ledge of this, That they are defign'd for, and fufficient to reach the End for which they were given ? What can rationally induce Men in this Cafe, to give God the Praife of his Goodnefs, in affording them thefe Means, or to ufe. them for that End, for which they were given, if this is hid from them ? It is then evident, That, if God has afforded all Men fufficient Means of reaching eternal Happinefs, they muft know this, or, at leaft, have eafy. Accefs to know thefe Means, what they are, and what they are defign'd to, proper for, and will prove effectu- al to this End. And confequently, if Men find not fuch Means after Search, they have evidently Reafon to conclude, That God has left them without them, at leaft, that they want them in their prefent Cir-* cumftances-, flnce after all their Inquiries they cannot find them, nor can they difcover that any Mtansfhsy. know of, will be effectual to reach this End. This is evidently the Condition of Man at prefent, left to the meer Light of Nature. We have prov'd juft now, That if God had given thefe fufficient Means, every Man muft, at leaft, upon Application, have had Accefs to know them, and to know that they are fufficient. But, upon Application, they find no fuch Matter, and therefore have Reafon to fufped, That God has not given them thefe Means, if not pofitively to conclude that they are without them. Herbert himfelf glories that he was the firfi who found out what thefe Means were. They had efcap'd the Knowledge and Induftry ofthe molt Learn'd and Dili- gent before his Time, And if lb, certainly the Vulgar behoov'd to be at a Lofs about them. When he has found them, he Herbert it ReU dare not be pofitive about their Sufficiency :" Qua rn Gent* P* 217. " etiam ob Caufam, neque ea fufficere (adSalutem, u viz* aeternam ) protenus dixerim, fays he. Yea, he more than infinuates, That we cannot come to be pofitively afturM of their Sufficiency,, and fo muft remain in the Dark, fince the Determi- nation of this depends upon the Sentiments of God, which are fcnowato nonets he fay$r Now when a Man fo learn'd, {o diligent, and . '"" fo and Reveal* d neceffary > See 85: To evidently prepoffefs'd with a ftron^ Inclination to favour any Means that had a Shew of Sufficiency, found fo much Difficulty to hit upon, any fuch, and did fo evidently hefitate about the Sufficiency of thefe he had found } mull not the Lakh, for whom, upon all Occafions, he pre- tends fo much Concern, hefitate more ? Yea, have they not Reafon evidently to conclude,That there are no fuch Means provided for them? But Herbert here teaches them, That none is to be acknowledge the true God, nor worfhipp'd as fuch, who has not provided every Man in effectual and fuffcient Means for attaining eternal Hap pine fs. Well, may the Laicks fay, " 1 neither know,nor can I ever be fatisfred,That I have ^ " have performed their Part faithfully.? How do ye know, That that That is, 'To Dr. Owen on the fteal and commit Adultery and Sacrilege upon Occafions, for Sabbath Exer* none of thefe Things are by Nature, evjL So Theodorm as at. 3. §. 13. ffefychins Illuftrius reports in his Life* Do not Arif* tippHs and Cameades, with many others, overthrow the whole Law of Nature, telling us, That nothing is naturally ja/? or unjus~i-,good or evil 9 but by Vertue of fome arbitrary Law ? Has not the fame Opinion been reviv'd, broach'd and inculcated by Hobbs and others among our felves ? Has notPlato long fince obferv'd in his Phedon, " That if any one u name either Silver or Iron, prefently all Men agree what it is that is a intended 5 * but if they fpeak of that which is juft or good, prefently " we are at Variance with others, and among our feives. In a Word, He that will caft at Revelation, for its Controversies, is a Fool to go over to '• Natural Religion, in Expectation to be free of Co 11 trover fy. Thus we-are at leaft upon a Level with the Bn&u 2. i£ £4 Natural Religion infufficient, 2. If the Lalcky in Defiance of the Deifts Queries, may reach a "fatft- fying A flu ranee of the divine Authority of the Scriptures, where is then the Neceility for his quitting Revelation ? It will quite evanifh. This I fay, he may have, without troubling his Head about impertinent Queries of this Sort, if he duly attend to that one, plain and rational Direction given by our LORD Jo. 7. 17. If any Man will do his Will, he frail know oj the Doctrine, whether it be of God } or whether I /peak of my {elf. The Scriptures containing a full Account of all the Concerns of the Christian Religion, are exhibited to him, and put in his Hand by. the Church as a Revelation from God, wherein all his Concerns for Eternity are wrapp'd up. I do not plead, That the Teftlmony of the Church is^a fufjlcient Ground for bottoming his Faith. But this I fay, That the Teftlmony of the Church is a fuffclent Ground for any Man to judge and conclude firmly, That its Pretenfions are not contemptible, and that it deferves the moft ferlous Confideration imaginable. But when I fpeak of the Church, whofe Teflimony this Regard is to be payed to, we fet a fide, afffno Confideration, a Multitude of Perfons, whether of the Clergy ' or Lalck, who do, in their Practice vifibly contradid the confefs; *d Rules of their Religion. Such Perfons are fcarce to be reckoned of any Religion, and their Teflimony is of no Confideration, either for or againft Religion. Nor do we rellrid the Notion of the Church to the Repre- fentatlves of it, much left to the Church of Rome, that monopolize this Name. But 1 take it for that Body of Men, of whatever Station or Quality,who have receiv'd,anddo ad anfwerably to the Chriftian Religion they profefs, in fome good Meafure at leaft. Now I fay, The Teftlmony of thisChurch, or Body of Men, deferves great Regard in this Matter. If we confider them, there are among them Perfons of unattainted Reputation, Enemies themfelves being Judges. Not a few of them are of unquestio- nable Judgment, deep Decerning, folid Learning, and ftrid Enquiries after Truth. They are not a few but many. Nor are they confin'd .to one Nation or Age, but fuch there have been, in all Ages, in all Nations, where Chriftianity has obtain'd free Accefs. Many of them are Perfons, whom Envy it felf can't alledge byafs'd, by external Gain of one Sort or of another. They are Perfons of different, naycrofs civil Interefls, and of different outward Conditions, fuch are the Perfons who give this Teflimony. Again, If we confider their Teflimony, they bear Wit- nefs to the Christian Religion in all its Concerns,its Truth, Sufficiency, Ufe- fulnefs to all the Ends of Relig-lon 7 with Refped to Time and Eternity, & its Efi and ReveaVd fiere firry &c. 9 5 Efficacy for beginning, carrying on,maintaining, reviving andconfummat-' ing fuch as fincerely receive it, in Godlmefs towards God, Rigkeoufnefs towards Men, Sobriety with Refpeft to our felves \ and that both as to inward Principles and outward Jets. Further, if we confider in what Way they give in their Teftimony, the Weight of it will appear. They bear Witnefs to all this, not only by their Words, but by their Deeds, living in a Conformity to it, parting with all thaiVdeareft to them for ' itj cheerfully undergoing the greateft HardfhipSjpatien 1 ty undergoing the moil cruel Torments, ro the Lofs of Life it felf •, and this they do neither' upon meer Conftraint, nor on the other Hand, fromaralh and inad-^ vertent NegledYof a due Regard to the unquenionable Advantage of Peace, Health, Life, and the other good Things they part with } but they venture upon doing and fuffering freely and of Choice, upon a fo- ber, rational Confideration of the Advantage of cleaving to their Riligion } and of its being fuch, as will do more than compenfate any Lofs they can fuftain for -it. Again, they bear Witnefs to the Concerns of this Re- ligion, as to a Thing, that they have not received upon bare Hedr-fty^ but upon narrow Scrutiny, as that Whereof they have the Experience. They do not only give this Teftimony/ when ic's new to the m, but after ■ longTrial,whert they are moftfedate and ccnipos 3 d 3 when they can expeS nothing of Advantage bv it, and when they mult lay their Account with Contempt,' Oppofif ion and Lofs. They give this Teftimony in what- ' ever Place they are, where it's honour'd, or where it's oppos'd.. They give it with the greateft Concern, and recommend - this Religion to thoie ' whom they wou'd leaft deceive, even, with their dying Breath, when they dare not diffemble, and that after a long Trial, in the Courfe of their Lives, in the -greateft Variety of outward Condition, fufh'cient to have difcovefd the Weaknefs of their Religion, if it had any. They ; have made Choice of this Religion, andadher'd to it, under the greateft outward Difadvantages, who were not prepoflefs'd in its Favours, by Education, but prejudg'd againft it ^ and they have imbrae'd it, where- they had a free Choice to accept or rejeft. it> and Advantages' to tempt them to a RefufaL They do not enquire an exfliiite Belief, as. Machometans do, but provoke to Experience and Trial. - Now 1 dare boldly fay, That this Teftimony. is a better, more plain, obvious and' every Way, more juftifiable Ground of rational Affihn to the divine Awk thority 9 Truths Efficacy, and Sufficiency of the Chriftian Religion, than." can be given for the like AfFent, to any other particular Religion whatfo- everv Nay^- there is more, in this one Teftiaioiay, as it is, oryatleaiV may Natural Religion inefficient, 96 may be qualified with other Circumftances, difcernible even by the moll ordinary Laick, here for Brevitie's Sake omitted, ( the urging of this in its full Strength, not being my prefent Defign ) than can be ofFer'd for all the other Religions in the World, Natural, or pretending to Revelation, were all that can be faid for them altogether put in one Argument. Any reafbnable Man cannot but think his eternal Concern fafer in following this Society, than any other whatfoever : There is not fuch another Company elfe where to be met with, as might be de- nionftrated to the Convi&ion of the ftiffefc Oppofer. But this I plead not at prefent. I fay not, That the Latch fhould build his Perfwafion of Chriftianlty upon this Teftimony. All that I make of it is this, That the Laick has Reafon to confider the Scriptures as thus atteftcd, as a Book, that has, at leaft, very plaufible Pretences to Divinity, a Book that de- fer ves a ferious Perufal, a Book that cannot poffibly have any obvious and nnqueftionable Arguments of Impofture, and confequently, that it de- fer ves to be read through, and fully hear'd before it is caft, and that tho 5 there occur in it fome Things, he cannot prefently underftand, or whofe Ufe and Value he cannot take up, he ought not therefore to be prejudg'd againft the divine Authority of the Book upon the Account of them, till, at leaft, it is heard to an End. For, who knows not that Things, which appear incredible, unreafonable, yea rediculous, before their Caufes, Order and Defign are underftood, may, upon Acquain- tance with thefe, appear convincingly credible, ufeful and every Way reafonable ? This is all 1 claim of the Laick at prefent, and he deferves not the Name of reafonable Man who will deny it upon fuch a Ground. And iftheDw/fo had confider'd this, we had not been troubl'd with the many childifh and trifling Prejudices, wherewith their Oracles of Reafon and other Books are ftufFed. Nor could they have been divert- ed from the ferious Confideartion of the Scriptures, by fuch pitiful Ex- ceptions. Well, the Scriptures being put into the Lakh Hand, thus attefted, hefetshimfef to the Perufalof them, and fuch a Perufal as the Cafe requires, looking to God for Direction, he tries the Means appointed by them, for Satisfaction as to their Divinity, while he is feeking Light from God, in fuch a Matter he dare not exped it - if he continue in the Negled of known Duty, or the Commiflion of known Sin, and therefore he ftudies to avoid them. He is refolv'd to follow Truth, as it's difcover'd, and to fubfcribe to the Scripture Pretention c f if they give fufficient Evidence oithzmfelvQS. Nothing is here refblveu, but what is reafonable and ReveaFd neceffafy % &c. 07 reafonable beyond Exception, m Purfuance of this juft Refolttt'on, he reads them, and upon his Perufar, whu Paflages Ik cannot unduftand, or reach iht Reaibn o ; he paflcs at prclcnt and eo:s on, till he fee further what may be the Intend- nr nt of them. ^ And he finds in plain and convincing Expretfions his own Cue, and the Gate of all Men by Nature, clearly diloovefd, and urgd upon hiui by th's Book ; the Words pierce his Soul, dive into his Coniciencc, and make main* f. (t the Secret* of hit Heartjknown to none but God.tmniteft his Sins, in their Ak- ture and Tendency, and all their Concernments. His Confcience tells h ; m All this is true to a Title, tho' he did not know it before, and none other, iavc the Heart- fear-chin? God, could know what was traniacted within h ; s Hcapt,tho* overlook 'd by rrmielf. The DUcovcry not only carries with it an Evidence of Truth/which h's Confcience iubfcriles to ; but the Words wherein it is cxpreflld,bear in them* felves upon h s Soul with a Light, Authority and Majefiy formerly unknown, evidencing their Meanins and Truth, and filling the Soul vviih unuiual and aw- ful lm n r (fions of the Majefiy an d Authority of the Speaker, Thus beins; cpnvinc'd and ji! !?d, an 1 the Secrets of his Hem made mamfefl* he is forc'u* Xofalfitown and acknowledge, That God ; s in the Word of a truth. And he is ready to lay, Come fee a ftook ttat told me Ml that ever I d d in my Life, is not this the Book of God.^ Thus he Rands trembling; under the Seville of the Wrath of God. due to h'm for his Sins. He rends on, and finis in the fame Book a Dilcovery of ~ Relief propos'd frequent- ly in pla ; n Paffaqes. He is ure'd^ to an Acceptance of it. The Difcovery carries alongs with it a full Evidence of the Suitablenejs, Excellency and Advantage of the Remedy: And by a Gulf of itsGoodntls, or inward Smie, he is drawn to an Annrobat'on. Upon tlrs \poroharioti the pronrs'd Eflfedts follow. His Fears are difTmare, his Hones revivd. his Soul is made acquaint with formerly unknow r n and Col becom'-ne Espreffions of the Nature and Excellencies of God. and go- in?- (f-fl orK every Day repeated Experience occur of the juflneis of th- Dfcoveries tlr.' Word makes ofmrrrLlf, tfr Authority of its Commands* FaittfyJncfs o r its Pro- mifes trr A:vfu!nefs of irs Tlreatntngs ; none of wheh fall to the Ground. He, in a Word, has related Experience of th: unparalleled Efficacy of the whole, for the Cure of h»s Darknefs Irs Corruption. &rc. which defpis'd other- Applications; and towards h»s A ivancem nt to a fincere and conlcientious Regard to all his Duties, outward and inxsrd. toward God and Man. Let us now K ut furpofe this to be the Cafe with the Ldck, upon his Perufa' of the Scriptures. tho ? w : th R.fpcdt to innumerable Souls, it's more th>n a bare Sunpo^r'-on : upon this v irpoli ,; on I fay, '. The Lalck has the highefi Security hs. can defire, That th's Book is, as to its ubftance. the very Word of God y as ccrtain- ly as if it were ipbken to h'm immediately by a Voice trom Heaven. Trr's cannot well be denyM by any that underftaods this Suppofit'on. 2. / fay. The Latch thus amnncd mav laugh at all Herberts Queries as impertinent. He finds God ipeakine by the Word, and owning it for his. He needs not therefore trouble Frmfelf who wo e ir, or whether thy were honeft Men who tranicrib'd it, or whether they per r orm'd their Tart, whether it was defignd for him ; and the like m~y be \w\ of all Ivs other Queries. He will find no Occafion for that E>if- tincTion betwixt 'Traditional or Ordinal Revelation mention' d by Herbert, and ; n~ N n filled Natural ReVigion insufficient^ 98 Lock s EJJay of hum. fitted upon by Mr. Lock, on what Defign 1 leave others VndtrftanL Book^ Cap', to judge. ' In this Cate, as to ibe Subltcince it is all one 18. §. 6, 7> 8. to him, as tt it had not come through a^oilitr Hand nor has he Reaion to pious, Thai God would permit to creep into, or ftand in a Rook, which for the Sibftihce" he 1^11 owns and evinces to be from him, any Thing of a coarfer Alloy, at lead any iuch Corruption as might make it unworthy of him to own it, or unfaf* to ufc it to the Defign it was given for : Yea,he has the ftrongeft Security that th; Perfections imd Providence of God can afford, to reft fully affur'd of the Contrary. He lias no Reafon to be ftumhledat Paflagcs he cannot underftand, or iuch as by others are reckoned lidjculous, but rather to fay with Socrates in anoth:r Cafe, Wba I understand 1 admire, and am fully convincd to be every Way won by of its Author : and therefor* I conclude rvkit 1 underftand' not, to be equally exccllent,an:l thai it would appear Jo if I underftood all its Concerns, finally, This Suppcficion takes crYall Pretence of Hefi- tation about the Meaning of the Scriptures, as to what the Laick is particularly concern d in. The Story of the Necefjity of an infallible Judge js built upon this Suppofition, That the Scriptures are fo obienre in Matters necetfarly relating to the Faith and Practice of the Vnlgar, that they cannot be underftood by them fatisfyhigly, in the U»e of appointed Means: This Suppofition is palpably falfe, contrair to Scripture, Reafon and Experience, as is evinc d by our Writers againft the Papijls, who fully confider their Pleas, and particularly thoie, which Herbert and the Deifts have borrowed from them, who may be confultedby the Reader. 3. Thus far i have made appear, That the Laick has the iufteft Reafon in the World to look upon it as his Duty, or the Will of God, That he fhould give the Scriptures fuch a Perufal. 2. That /# doing his Will there is a Way,- at leaft, fuppofable, wherein he may reach full Satisfaction in his own Mind, in Defiance of the Deift-s 'Queries about the Divinity of the Scriptures, and reach the higheft rational Security, even that of Faith, bottom' d upon divine Teftmony, and inward Senje or Experience ; which Herbert himfelf. upon all Occafions, tru- ly aflerts to be the higheft Certainty. I (hall now advance one Step further, and aflert, That this is more than a meer Suppofition, that it is Matter of Facl:, That they, who do receive the Scriptures in a due Manner, efpecially among the Laicks* or Illiterate, do find and reft upon this Ground in their Perfwafion. Upon this Gound it was alone, that Multitudes did at firft receive it, and for it reject the Religions they were bred in; and not as the Deifts imagine, upon a blind Venera- tion to Teachers, Priefts or Preachers, whom; by Education, they were taught to Abhor : And upon this Ground they ftill do adhere to it, and receive it as written in the Scriptures. The Words of Mr. Baxter, as 1 find them quoted by Mr. Wilfon ( for I have not feen Baxters Book in Anfwer to Baxter's Animad. Herbert de Veritate ) are remarkable to this Purpofe, "I think, Dn Herbert demerit, fays he,That in the very Hearing or Reading,Gods Spirit often P. 155. quoted by " fb concurrethas that the Will it felf fhoud betouch'd with M.}. Wilfon Scr/p- u an internal Guft or Savour of the Goodnefs contain ti in the lures interpreter af- " Doctrine, and at the fame Time the Underftand ing with fertedydppcn.P *zo> " an internal Irradiation, which breeds fuch a iudden Ap find Reveafd neceffary^ 8cc, v 99 " prehenfion of the \ Verity of it* . as Nature gjxes Men of natural v Principles. *}. And lam perfwaded, That this increased by more Experience and, " Love, and inward Gulls, doth hold moft Qiriftians fafter to Chrift, S than naked Reafonings could do. And were it not for this, unkain\3 ? "^ignorant Perfons were (till in Dancer of Apoftafy, by every fubtile " Caviller that afTaultes them. And i believe that all true Qiriftians have " this .K ; nd of internal knowledge, from the Suitablenef: of the TMfph and God- judkes againft him, his Wjrks, his Word, if this be fuch, and his Ways f Do you carefully ftudy to avoid what may reafenably be thought, even by a confiderate Heathen, to obit rucl the Gram of the Affiftance defir'd from God? Do you .carefully avoid known Sin ? Do you endeavour the Performance of what you know to be Duty ? Are you reiolved to follow in Practice where Light leads * ff you dare not frankly anfwer, you have no Reafon to complain. For my own Part, I am perfwaded, That in Fa6t, none who have done his-WM even thus fin\ have Reaion to table a Complaint againft the Word. Others who take a quite contrary Courie, are unreaionable in the Complaint. Deputes about- what might be the ; Cafe,upon Suppofition ofa Perfons doing all, that in his prefent Circumltances te iaflte-jtft. do,,antl yqtmifs of Satisfaction as to the divine Authority of the \^ord ; until the .Subject of this Queltion be fouhd\\ think' not my felf concern d in, N n 2 .at 3CO Natural Religion infvfficient % at leaft in a Corit'overfy with the DciftsAis unreafonable to queftion the Scripttirts Authority or the Evidence of it, upon Suppofiuoiis that never were in Bring, and 1 am p. n waded, never (hall have a Being. But itieie Tilings Heave. This Diipute lies wholly out of our Roar). But I*have be.n obi g'd to this Digieflion, in Puruit of the £>*//?; impertinent Queries. 1 fay, impertinent, be, aui'e, were all granted that's airnd at in thefe Queues, it will not avai^Kae Rufh, towards the Proof of 'he Point the Drifts are on, viz,, the Validity oftheir Religion : For were R ., but is highly" impertinent and • unrealbnable. Query XU. ** Whether in humane Reafon any one may, u or ought to be convinced by one fingle Tcttimony, fo far 5/o«^Rel.Laici,Pio4« • " as to believe Things contrary to, or be/ides Reafon f One fingle Tefiimony is writ in a different Character in the Query, perhaps to give us to understand, That by it is msant the Tefiimony '-of the Revealer, God, And it cannot reafonably be underltood of any other ; for upon no other fingle Tefiimony fave that of6W, is an AfYent to Revelation demanded, or pleaded tor, by thofe he oppoics. . This being prenvs'd,I fay this Query confitts,and is made up of three as impious Suppofitions as can enter the Thoughts of any of the Sons of Men ; befides that they are mutually deftrucYive of one another, i. It fuppofes that the one fingle Tefiimony of God is not a fufficient Warrant for believing whatever he fhall reveal . 2. It fuppofes that a Revelation come from God may contain' Things really contradictory to our Reafon, 3. It iuppofes that the '.fingle Tefiimony of God is not : a fufficient Ground to believe Things that are befides our Reafon, tho' they be not contrary to it, that is, Truths^ which we cannot prove by Reafon, or whereabout there are fome Difficulties which we cannot fblve. Take' thei-c three impious Sup- pofitions out- of the Query, and it has no Difficulty in it. If we fuppole once a Revelation to be from God, we mutt lay afide the fecond Suppofition as impof- fible, viz,. That it can contain any Thing really contrary to Reajm: Set afide this, which makes the Query Felo ds fe, deftroy it felf, and let the Quettion be pro- pos'd. Whether we may believe upon the fingleTeftimonyofGcd whatever does nor really contradict our Reafon., tho' it contains fome Difhcukies, which we cannot folve t And then I fay, It's impious to deny it. Q^rery XUI. Andlattly, " Whether if it were granted BlomtRchtdlt^V.^^ . I they had Revelations, I am obliged to accept of ano- • Ic?4 "Natural Religion inefficient \ tC thers Revelation for the Ground of my Frith ? Especially if it doth « vi/ Wi/ oriofe^ thcie five Articles that are pounded upon the " Law of Nature, which is God's unh trial magna Chmt, uia&ed by tliC All-mfe <{ and Supreme Beings from the Beginning o. the World, and thereto*; noi to be « deftroyed or altered by every whittling Proclamation o; an Entiufufl. Thi« Query is of the lame Alloy with the former, ft) it we Aniwet (honly, The ^hrifiian Revelation, in others we are not conctrn'd, exhibit 1 - Matters of uni- verial concernment, upon Evidence of their Divinity , capable to fenisrle thofe who now live, as well as thole, to whom they were originally made ; and lo arc Im- pertinently call'd anothers Revelation And we art obfgd to receive it as the Ground of our Faith, and Rule of our PreB'ue as much as they. The Sup: on that is added. That k contains DoElrincs or Prnepts contrary to tfae &##, of 4 Nature^ w irop'Qua and fall '■. WhSt he adds further about the whittling fy^ elamatms at Ewlwfiifts, if il is not, applied to xhtfured Writers, we are not concerned in it. If it is apply' d to ih:m, Firft, lt*s falie, That they taught any Thins: contrary to the Law of Nature. Secondly Us impious to call themj in Way of Contempt, Enthufiafts ; or, at leah\ it's intolerably bold for any Man to call them inch, before he has proven it, which he never did, nor ("hall all the Ueifis on Eafth, be ever able to do. Thirdly, h was rude and unmannerly to treat them with lo much Contempt, elp.cially without Arguments proving the Charge,- whom the whole Authority of the Land, all the Perlons ve(ied with it, and the Body of the Peop!e,reipe£t as Mm infallibly dir cted o. God. Fourthly, It wa.s difin^enuous to treat them thus, after fuch Pretenfions as our Author "had made of Reipedf, to them, in this and his other Books. Finally, Mr. Blount, inftead of a fourteenth Query, con- Blount Rel. J,aici, eludes with the Teftimony of Jstftin Martyr, as proba- P« .94> °5» nve °^ nIS P°^ nt ' ^' s Words run thus, " Finally, iub- " mining; my Difcouric to my impartial and judicious " Reader, I fhall conclude with the laying of Juftin Martyr, Apol. cont. Trip}. on , Ci P- S3. That all thofe who liv'd according to the Rule of Re.rfon, were Chrifti- " ans, notwithftanding that they might have been accounted as Athiefis. luch t i t'arly Di 1 e Faith, and that both as to the Faculty »nd Actings there f. AL L Knowledge is commonly, and that not unfitly referrM to the Vnderfiand: g or intellective Power of the Mind of Man 3 which isconverfant about *fapk. QuvAffent to, or Perfwafion of any Truth is founded either i. upon the immediate Percept tion of the Agreement or Difagreement of our Ideas find Co iscall'd Intuitive Knowledge. Or 2. It refultsfrom aComparifon or our Ideas with fome in- termediateones,which helps usdifcern their Agreement or Difagreement ; and this goes under the Name of Rational Knowledge, Or 3. It leans upon the Information of our Senfes, and this is S?nfible Knowledge. Or 4. It depends upon the ' Teftimony of credible Witncjfes. And this is Faith. Fdth again, if it is founded upon the Teftimony of Angel x, may be term'd Angelical \ if on the Teftimony of Men Humane : and if it is founded on the Teftimony of God, it is call'd Divine Faith : It is of this iaftwedeilgn to difcourfe, as whit particularly belongs to our prefent Pnrpofe. When We fptak- pf D ; v : ne Faith. } we either mean the Faculty ot Tower whereby we aflent 'into D.vine Teftimony \ or the Aflent-giveh. by that Power. Both are ilgnify'd by that Name, and Faith is promifcu- oufty ws'd tor the one or other. Ftith as i r denotes the Faculty, Power or Abilirv of our Minds to perceive the Evidence of, and Affrnr to Fui«e T-efitmcny, is again either Nitural or Supernatural. That neutrally we. have a Faculty capable of afTenting in fbrftt Son ro divine Ttft'mony r -\s deny'd by none fo for as I know. But that Ability whereby we are at leaft ha- O o bitually io6 dn EJfaf concerning bitually fitted, difposM and enabled to afTentina due Manner to, ancf receive with juft Regard the Teftimony of God no Man by a Nature has. This is a Supernatural Gift. Several Qpeftions I know are mov'd concerning this Ability. It be- longs not to my Subject, neither doth ray Inclination lead me to dip much in them at prefent. I (hall only fuggeft the few Remarks en- ding. I. It feems unqueftionably clear, that Man originally had a Power, Jihility ox Faculty capable of perceiving, dif.ernin? and afltnting to Divine Revelations upon their proper Evidence : For it is plain. That God did rev al himfelf to Man in Innocency^ and th t he made Man ca- pable of Converfe with himfelf : But if fuch a Faculty y as this we fpeak o£ had been wanting, he had neither- been capable of thofe Revelations, nor fitted for Converfe with God. 2. It maymoft convincingly be made out, That We cannot conceive all our Faculties have differ J d a dreadful Shock, how Reafon jhouldbe and are mightily impair'd by the Entrance of * Sin prejudiced by the Ad- and Corruption of our Natures thereon enfoing ; mancementofthe ra- and particularly our Vnderftandings are fo far dif- tional Faculties of abled, efpecially in* Things pertaining unto God^ our Souls with Refpect that we cannot in a due Manner, perceive, dip- unto their Exercife cern or entertain Divine Revelations upon their toward their proper proper Evidence, unto the Glory of God, and our Objects - 7 which is own Advantage, unlefs our Natures are fuperna- all we aflign unto^ turally renew'd. Bur this notwithstanding, the the Work of the the Faculty of afTenting to Divine Tftmony is not Holy Spirit in this quite loft, tho ? it is impair d and rendred unfit for Matter Dr. Owen performing it's proper Work in a due Manner; en the Spirit preface, i know none who aflerts, That any of our Faculties fage 9. were intirely loft by the Fall. In Renovation our Faculties are renew'd, but there is no Word of implanting new ones. It is certain, unrenew'd Men) flich as Balaam, and others have had Revelations made to them, and did afllntto thofe Reve- lations. Nor is it lefs clear, 7W the Devils believe and tremble. 111. Whether Men, in a Scate of Nature, whofe Minds are not Re-* aew'd, may not fa far difcer n ami beafft&ed by the Characters and Evi- dences of God impreffcupon Divine Revelations, particularly the Scrip- tures, where thofe Evidences Chine brightly, as thereby to be oblig'd, snd aftually drawn to give fomeSort of AfTent into the Tejlimony of God the Reafon fif Faith. 107 <5od, I'fhall not pofitively determine: Tho' the Affirmative feems probable to me. The Imprefs of a Deity is no lefs evident on the Scrip* tures than his other Works. He has magnijy'd this Word above all his Name. Betides, i do not fee, how the very Faculty it [elf can be thought tore- main, if it is not capable of difcerning any Thing of God, where he gives the moft fulland convincing Evidence of himfeif, as unqueftionably he doth in the Scriptures. Nor do I doubt but Multitudes of fober Perfbns, train'd up within the Church, and thereby drawn to a more attentive and lefs prejudicial Peru fa 1 of the Scripture Revelation, do, upon fundry Occafions, find their Minds affe&ed with the Evidence of God in them, and thereby are drawn to affent to them as his Word, tho 5 not in a due Manner, and that even where they remain Strangers unto a Work of Renovation. And fure 1 am, if it is fo, it will leave the Reje&ers of the Scriptu e remarkably without Excufe. IV. Whether fome tranfient Act ot the Spirit of God is always necef- fary upon the Mind, to draw forth even fuch an Affent,as that lad men- tioned, 1 (hall not determine -, that in fome Cafes itdsfo, is not to be doubted. The Faith of temporary Believers undoubtedly requires fuch an A&ion as its Caufe, and where any Thing of this Evidence affe&s the Minds of Perfons, at prefent deeply prejudicial, as they w T ere, who were fent to apprehend Chrift, and went away under a Conviction ? That never Man fpake as He did ', there fuch a tranfient Work of the Spirit of God feems neceffary to clear their Minds of Prejudices, and make them difcern the Evidences of a Deity : But whether it is fo in other Cafes, 1 ihall not conclude pofitively. V. But were it granted, That Faith, that is the Faculty or Power of believing, which is nothing elfe fave the Mind of Man confidered as a Subject capable of aflcnting to Tefiimony, ftill remains; and that tho' wofully impair'd, weakn'd and difabled, it yet continues in fo far able for its proper Office or Work, that either by the AJfiftance of feme transi- ent Operation of Gods Spirit, breaking in fome Meafure the Power of its Prejudices, and fixing it to the Conlideration of its proper Object, or even without this upon a more fedate, fober, lefs prejudicial Obfervation it may,tho' lefs perfectly perceive the Imprefs and Evidences of God, ap- pearing in the Revelations he makes of himfelf, and that thereon it may be actually fo aftcded, as to give fome Sort of AiTent, and reach fome Conyi&ion, Tmtit UGodwhofpeah\ Were, I fay, all this granted, \% it will amount to no great Matter \ fince it is certain, that every Sort of faith 01 Ajfcm to Divm Trfimony is not fufficient to Anfwer Qur fctaty, O o a obtain j An Fffay concerning obtain Acceptance with God, and turn to our Salvatioir. Nor is it f& much of our Concernment to enquire after that Sort of Faith, which fails of anfwering thefe Ends, and therefore 1 fhall dip no rur- theVinto any Queftions about any faith of this Sort, or our Ability for it, VI. It is more our Intereft to underftand what that Faith is, which God requires us to give to his Word, which he will accept of, and which therefore will turn ro our Salvation ^. and whence we have the Power and Ablhy for this Faith. Of thefe Things therefore we fhall difcourfe at more Length in the next Chapter defign'd to that End. . CH A P. II. Wherein the Nature of that Fauh, which hi Duty we are ohlig- cd to give to the Wot '\ of God, o»r Obligation to, and cur Ability for anjwe nng our Duty, are enquird into. WE have above infinnate, and of it felf it is plain, That every -Sort of Faith or Ajfent to Divine Ttftimohy anfwers not our Duty, nor will amount to that Regard which we owe to the Authority and Truth of God, when he fpeaks,or writes JbhMindtous. We muft therefore in the fir ft Place enquire into the Mature of that Faith which will do fo. Nor is there any other Way wherein this may better be clear'd, than by attending to the plain Scrip- ture Accounts of it. Now if we look into the Scriptures, we find i. Tire Apoftle Paul, i/Phef. 2. 13. when he is commending the Thejfalonians, and bkifiug God on their Behalf, ^ives a clear Defcription of th.t Faith which is due unto the Word or God. " For this Caufe alfo, fays he, thank we ec God without ceaiing 9 becaufe when ye received the Word or God " which ye heard of us, ye received it not as the Word of Men : hut « (as it isia Truth) the Word of God, which effectually worketh ^ alfo the Re ?f on of Faith j Cg c< alfo in yon that* believe. If we advert to this Defcription^ ^e can- not but IfeTfiefe Things in it, prfc That fome fpecial Sort of Affcnt is here intended. The 77j effalvnians did not think it enough to give fuch C-edit, or vield fuch an Affent as is due to the Word of Men, even the bed of Men. Secondly, In par icular it is plain, That fuch an Affent h intended as fome Way anf vers the unqin fcionable Firmnefs of the T'fr'mntiv of the God offruib; which is the Ground whereon it leans. Tnrdhylv is obvious, That nmewhat more is intended than a meer Affent of whatibev r Sort it is: The Words plainly import fuch an Affcnt, or rec'v ng o-'the W >rd o+ God as is' attend ed^ith that Reverence^ Subm-ffi .:■■;; o Soulyfirfyrritrion of iVdl^ and Subjection of &mfcievce y that is due to Godo ThisfheUfe of the Word elfewhere in fkrifjture. ftrongjtj pleads for, and rhe Manner wherein the Apoftle expreff-s himfelf here is fuftkient to convince anv Man that no lefs is intended. Lefs than this would fcarce have been a Ground for the Apoftle's Tiankfglving to God, and for his doins; this without ceafmg. And indted we find that this Ex predion elfewhere ufed imports not only People's Afint to, but their Confer and Approbation of the Word of God \ yea, ana their embracing in Prac- tice the Gofpel, Act. 8. 14. & 1 1. 1. 2. We are told Heb. n. r. That it is the Evidence oj Things not feen. . %te%X°*i which we render Evide, fignifies properly a convincing Demonftration Handing firm againfh repelling the Force of contrary Obj clions: Faith then is fuch an si as this, It is a firm Conviction leaning upon the ftrongeft Bottom, able to ft and againft, and withftand the ftrongeft Objections. 3. The A- po ie more particularly defcribes the Ground whereon it refts, or what that demonstrative Evidence is, whereon this Conviflion is fouided, and that both negatively and pofitively, 1 Cor. 2. 5. It ftandsnot in the Wifdom of Men, but in the Power oj God. That is, it neither leans upon rhe Eloquence, nor Reafon'wgs of Men, but upon the powerful Evi- dence of the Spirit's Demonstration, as it is in the Verfe before. Having given this fhort and plain Account of Faith from the Scrips ture, we muft in the next Place prove, That in Duly we are bound to receive the IV< ord of God with a Filth of this Sort. Nor will this be found a Matter of any Difficulty \ For 1, The Scriptures hold themfelves. forth to us as the Oracles 6fGod % Which holy Men of God fpahe- as they were moved by the Spirit of God, and, wrote by divine Infpiration, and the Holy Ghoft is faid tofpeak to us by them. Now the very Light of 'Namr.e teaches us, That when Gi utters Orac/wjCpeaks and writes his Mind to us, w-e'are in Dvty bound, readily 1 1 o An Fffar concerning to aflent, give intire Credit to, and rely with the firmeft Confidence on x.h^ Veracity of the Speaker j and further, we are obliged to attend to what is fpoken with the deepeft Veneration, Reverence and Sub- jeftion of Soul, and yield an unreferv'd pra&ical Compliance with every Intimation of his Mind. II. The Scriptures were written for this very End, that we might fo believe them as to have Life by them, Joh. 20. 30, 31. And again Rom. 16. 25, 26. 'the Scriptures of the Profhets according to the Commandment of the everlafling God, are faid to be made known to all Nations for the Obedience of Faith ». Certainly then we are in Duty obliged to yield this Obedience of Faith. III. The moft dreadful Judgments, yea eternal Ruin, atid that of the moft intolerable Sort, are threatned againft thofe, who do not thus receive the Words of God from his Servants, whether by Word or Writ, is no Matter. " Whofoever (hall not receive you, nor hear ur felves, it is the Gift of God. Hi. The ProJuition *f it i- exprefly afcrib'd onto God, He it is tViat fulfils in his People the Work cf Faith with Power, 2 Thef. i. 1 1. He it h thiC^jjives them, chit i^ chat enables them, on the behalf cf Crr.fi tj believe and fuffer for his Nime, Phil. I. 29. It is one of the F-uitsofthe hiritj Gdl. 5. 22. And of it Chrif is the Author, Heb. .12. 2. The further Proof and Vindication of this Truth I refer to polemical Writers. But here poffiMy fome may enquire, How it can be our Duty thus to believe the Scriptures, fince we are not of our felves able to do To? In Anfwer to this, I (hall only fay 1. The very Light of Nature fhews,That it is our Duty to yield perfeft Obedience, but yet certain it is, we are unable to anfwer to our Duty. 2. The Scriptures plainly require us to fervtG id acceptably with Reverence and Godly Fear, and with the fame Breath tells us, we muft have Grace to enable us to do it, Heb. 12. 28. 3. We have dfhoyed our felves, and by our own Fault impaired the Powers God originally gave us, and brought our felves under innumer-* able Pn jidices and other Evils, whereby the Entrance of Light is ob- ftrufted : But this cannot reafonabiy prejudge God's Right to demand Credit to his Word, on which he has impreft fufficient objective Evidence of himfelf, which any one that has not this faultily loft his Eyes, may upon Attention difcernr. 4. It is therefore our Duty ro juftifie God, blame our Selves, and wait in the Way he has prefcribed for that Grace which is necedary to enable us, and if thus^we do his Will, or aim, at leaft, at it, we have no Reafon to defpair, but may expecY in due Time to be enabled to underftand and know, whether thefe Truths are of God, or they who fpokethem did it of themfelves. Job. 7. 17. Tho 3 yet we cannot claim this as what is our due. From what has hitherto been difcourfed, it is evident, That this Faith) whereby we aflent to the Scripture, is fupernatural, or may be fo called upon a twofold Account: Becaufe the Power or Ability for ix, is fupe. naturally given, and the Evidence whereon it relts .is- fufemMural. In this Chapter we have dire&ly concerned bur felvesonly irtthe Proof of the^of tb-ft, viz: Se Mr. ; Wilfon his That our Ability thus to believe is fupeynaturally given y - Scriptures genuine- In- and tftfe has been the conftant Do&rine of the terpreter ajferted, Ap- Cfourch*>f God, which we might confirm by Tefti- fendixj?.^ 5. &c* monies of aUSorts a did our defigned Brevity allow. But 112 An FfTay concerning But our modern Rationallfis do refolutely oppofe thk The Author of a late Jkktefad famfbUt, that truly all .gy^y^ rp^y lr fllljiwi rrfafcaak fat aii.rher.ffr-, fafr. fey^po TreatiCe of hum me more i han what they do afl : nt ro : He tells us, Jteaft>nJ\%%.publi(h''d " T hat when once the Mvfrcry of Chrift JeTtts w as i91^and to thcCre- c | ifeyealed, even' humane Rwbn was able ro dit of the C urch of " -netnld and con'efs it '•, not' that Grace nacl al* England gwfiL an " tered rhe Eve-fight. of Reafon, but that ir fu-d V « drawn rhe Object nearer to it. "■ WkJ Wilfcn u hi -pofe fpeak the Socinians •, SvWiebnngms trU^us, ;ftpra, fag. ¥3.- " M11 1 Ued w.irh . Uuderftaading is np^ier- ■- . " wife blind in Divine Myfteries, than as he^hd a 'hath Eyes, out firs in rhe Dark : remove rhe Darkn'efs; and bring c f, him a, Light, and he will fee. The Eyes of 2 Man are his Under- Hinding^the* Lfeht is Chrif ■'$ Doftrine. To the fame PnrpofWotfc iiOXlcai Eelgick Exercitator, char fcr$ up for PkiltftAy as the Interpreter of rhe Scripture, exprefs h&ifelf WHfonibid.?a§> r ]* frequently. Nor is his pretended Anfwerer ,Pag. 11. Volwgius differently minded ^ tho' he is not h conftant to his Opinion, as the other. ' But theie Gentlemen may talk as they plea fe, we are noroblig'd t6 Relieve them in this Matter, the Scripture's plainly teaching us, That on£ "Minds are blind, our TJnderftandings impah ? d and obfmhiied in dip. cerning the Evidence of Truth, by Prejudices .arifing from the Enmity of rheWill. and Depravity of the Affe&ions. Nor were ir difficult to demonfrrat-e from Scripture, That no Man can believe,or underftand rhe Word of God aright, till t. The Spirit of God repair this Defect of the Faculty, or give us an Vnderftandwg, i Joh. 5. 20. 1. Break the Flower of that Enmity that rifes up agairfft the Truths of God a$ Foolifhnefs. 3. Cure the Diforder of our Affections that blind our Minds'. And 4. Fix our Minds" otfrerwife vain and unfrable, to attend to what "God fpeaks, and the Evidence he gives of hirnfelf. But rhis is not what we principally defign, and therefore we fhalliniifr no longer tipon this Head : Our prefent Queftion is not about owx Ability or Pouter w believe, but rhe Ground whereon we do believe. What has been Tpoken of the former hitherto, is onW to prepare the Way for the Gon lidera- tion of the latter, to Which we now proceed* CHAR £ "3 3 -««* chap. nr. The Grcundy or the formal Re tfon, whereon Fsitb'/rtfentt tc the scriptures is enqnbed (f\er % the Ration lifts Qf/ini&n &bon f it, and particularly* a* /fated by Mr* Loik in Hf Bock of Hhm ine U jderitindiBg is propofid an J cmfidered* } ^ ii ^ Bq- we have fpoken fomewhat concerning cur Ability to be- ^ lieve the Word of God, and the Jupernatural RtU thereof I in the preceedmg Chapter, wherein we have offef'd our *- Thoughts of that which goes under the Name of Subjective Light y yet this is not the Quefuon mainly intended in thefe Papers. That which we aim more particularly to enquire after, is the Ground thereon the Mind thus, fubjeaively enlighuied, or by the Spirit of G>d difpofed, fitted and enabled to diflern and adent to divine. Re- velations, builds its AJfent, and wherein it relts fatisfied, or ac- quiefces. The Quefiion then before us is this, What is that Ground, wherecr^ O' Reafon which moves and determines us to receive the Scriptures as the Pfj-drfGod? vVhat is the formal Reafon w^hereon our Faith relts, or whit is the proper Anfwer to that Queftion, Wherefore do ye believe toe Scriptures to be the Word of God, andjeceive- Truths ^herein ^ofpidw tht word of God and not of Man ?. It is in general own'd by all, who believe the Scripwrts to be a Divine Revelation, that the Authority, Truth and Feracny of God, who is 'Truth it //, aaJ ca I isruft fay painty, That I -cannot tell ^ for thefe are Things cc whereof wc have no Experience. There is one Thing ,d. Mmfieur W-C ark'm hh Erne; dathns and Atytiois xr h .umnod on i he NtwT'ft- gives us this Glofs n t c>\ 2. 5 " /W fays he, ^uldf^ve u the Corinthians believe him, not as a Philofcpber propbfrpg Probabi- lities to them, but as the Meflenger of God, who had received Com- " mandment from him, to deliver to them thofe Titfths which he « prezchM, and, That hethus receiv'd them,, he d-d fhew by the € « Miracles which he wrought. And a little after he adds, "Hewhoffe u Faith leans upon Miracles wrought by God«s Power, his Faitji & is grounded upon the divine Power the Caufe of thefe Miracles. As to this Opinion it felf, I fhall exprefs my felf more particularly .juft Iio\y : But as to Monfuur Le' Clark his fetching from this Text, he had #0' Manner of Ground for it/ Let us but look into the Verfe before, and there we find the Apoftle telling the Corhthi w,That in his Preach- ing he jay oided the enticing Words of Maws Wifdom, and deliver'd his M^flagein the Demonftration of the Spirit, and of Rower. Upon the Back of this in the yh Verfe, he teisthem, HisDefign in doing fo was, Tfhat their Faith might not Hand in the Wifdom of Mtrt, but in the Tower of God, that is, on the powerful Demonftration of the Spirit of Gnd,men- Sion'd in the foregoing Verfe. How Monfieur le Clark came to dream of Mraths, and fetch them in here, while the Scope and every Circum- -Stance of the. Text ftood in the Way of this E.vpofition, 1 csir- 15ot divine -, for nothing is more alien,and remote from the Senfe of Shj r . p lace, !f the. Author*, had; followed" the old approv'd fnterpeter cf Seriffurtz I mean th€ &ri$m hf&f, : aad« had boltf! into tfce foregoing the Heafon of Fahb^ 117 Verf^n$C$H?tjext, he hadgiven us a more genuine Account: But FhUo- fophy novp ftt up for an Interpreter, I had alrnoft faid a Pervt&er,- id ^er- tainly lead him into this violent and rediculous Glofs. but to come to the Matter irfelf. , hitacles can be no otherwife the Ground of any y*//^ than as they aflprd Ground for, or may be made ufcofas the Medium of an Jprg**- WW, whereby the Divine M'tffion -of 1 he Worker is concluded and proven, This then rnu r beiheOpinion of thefe Gen-!emen,That tbey,who heard the Apoftles or Prophets,could not be latisfy'd ia their Minds,That what ;lhey faid was divinely reveaPd, until they were con vine d of it by Proofs f *dra.wn ftom Miracles or S/p?/, wrought by the Preacher, and that this is not meerly my Conjecture, is evident from the Accounts we have of their Opinion^ and Hvpothefo, whereof this is reckon'd as a principal one, That the Mind of Man Spanhem. Elenclr being rational cannot be mov'd, but by a rational Controvc ■ fiarum-Page Impreffion^hat is,by the Force of effectual Reafons: 320. Edit. 1694. And to the fame Purpofe we fhall find Mr. Lock expreflinghimfel r by.and by.- Upon this Hypothefi it is evident, 1. That -if a Heathen came in to "^ a.Chriftian Afiembly, and heard Paul preaching, or even JefnsChrifr. fcimfelf, if he had never feen them work'any Sign or Miracle, he would cot be obliged to believe their D^ftrine. 2. If the Apo Jes preached to thoft, amon* whom they wrought no Miracles, gave no fuch outwx.d ' Signs ^ fa ch Perfons could no<- be obliged to believe them, the Evidence whereon fuch a Belief \% founded being deny'd. 3. They who heard them, and faw the Miracle^ could not be obliged to affent unto their Doctrine, until by reafrning they would have Time to fati^e thetnftkes. how s far natural Caufes might go towards the Production of fucrf finec\s^ ! an<£ 9 ' how far thefe Things, admitting them to be fuperxatural, could go to- ward the Proof of thh, That what they delivered was from God. 4. If there was any among them fo dull, as not to be capable to judge of thefe -nice Poinds, 1 do not fee how, upon thefe Principles they could fee Dbliged to believe. Thefe and the like are no . ft rain'd Confequencei^ .forkis undeniable, That our Obligation to believe arifes from the pm- jpo.fal of due jojectrje Evidence ^ if this is wanting, no Man can beobli^d j^obelieve. As to us v/hp neither con vers*d wirh the infrirtl Peribns, to wno|i $v&^/Revel& : MSwere originally given ,nor faw x\\zA4l teles : trfcy .wrouii^ ' - ^l#te^?^M^^ That W$^MW& ~ ; ^U^ 1 1 8 M Fifty concerting tft.re wereflich Per fons, That they wrote thefe thefe Revelations, whicT* ow have, anu, That they wrought fuch Miracles in Confirm at ion of th, ir MjIfiM and Docttine ; And Upon the Evidence of thefe Proofs we mutt-reft, they will allow us no other "Bo- torn tor our -Fxith, hence Movfieur le' Clark tells us, That whatever Taah isilxs Bay in the Y/orld ■ among Chrifiians depend*, upon- the T k iwii j . 'lilxio. > i " i^ * the Reafn of Faith. 119; : to others in Words, ami the ordinary Ways of conveying our Con- ceptions, on to another. And .afterwards fpeak- r of Immediate or original' Revelation,' he tells us, Ibid. §. 5. P. 583, That no Evidence of our Faculties by which We receive fuch Revelation^ can- exceed, if equal, the Certain- ■jf oar \ intuitive Knowledge. And in the preceeding Paragraph,* Speaking of. traditional Revelation, ht tells us, "That * c whatfdever Truth we come to the clear Dif- Ibid. Book 4. Cap. crfome. Marks in vefoc.h Jieafon cannot be mlftafcn* VI. In this next Paragraph he tells what before we have taken,' . Notice of, That the internal Light of Affurance, which the Prophets had, was not iufficient to teftify, That Ibid. §. 15. the Truths iarprefs'J on their Minds- were from; God without other Signs. Thus far of Mt- Lock's. Opinion, which in Sum amounts to this, That* even t\& -original, Revelation, had not in them intrinfick Evidence^ fufficient to aflure theirr on whom fuch lmpreffions were made, That they were from God y that oth^r5^j were negeiTary tq fatisfy them * 9 and thar others who reeeiv'd fuch ReveUtions at fecond Hand, not from- God ini'-' inedteteltf, but from iafpir'd Per&ns, have no* other Evidence togronr.d tbeir ^^ronibeiides^that which refults from Arguments drawn fromr 5 thofe Signs, whereby they did confirm their Meffion - 7 and rhat we have* rto Evidence who faw-net thefeS/£tf5,befkle$.that of the Hiftoricd Vroo r - y whereky.it -j 3 Gja4$ ofcfc That the ^erfoas whip ■ -wrote the traditional Ration we have, wrought fuchS/jw, in Confirmation of. their Aftffoti' h -j 3*3 An Fjfav conferring V ts w+h (tot WWle to dwell a libtte here, arc! more narrowly, eojr- fiierMr. L ks Though rs, and the Grounds of tm Opinion ; I'-fbaS therefore offer a few Obf *rvari ^ns on thh Doctrine. 1. Mr. Lock in his firft Propn tfon, fpeaks very honourably of Divide Faith. *s to the AfTent or Ad of Faith, he fay?, That it i>: an A fir* of tbeki"heft Degree, Aft ranee without Doubt. As to the Ground of it, he lays, That it is fuch as challenges an Affmt of the .high eft Degree, Thar it U Evidence beyond Exception. Thefe aru goodly Words. He ha& well fyJicniH All that he has (aid. 1 wjfh that his Meaning end Heart may be found as good as his Words. All is not Gold that glifters. Let us then look * little more narrow! / in r o his Meaning. To find it out, we fhall fuppoTe that God, as no Doubt he did, does reveal immediately ro Pml this Propofition, Jefasis the Son o r G,d. Here is a Revelation : By Paid it is a flea ted to. Well here is Faith. ■ Now iti hi; believing this Propofition, he may be faid to aflent to three Things. Thvwiat God fays is true, That Jejus is the Son of God, and, That Gul fay$ thtsto'au). N'jw\ 1 ask Mr. Loc\ or any of our Tlationalifts that are of his Mihd^ To which of thefe three is it rhat Paul alTents, w ftnt to this Propofition that in proper fpeaking is Faith. The A(]m to the general Propofition above-mention'd, is not an Act af Faith ? at ail : Nor is the Affent, to the Propofition reveal'd, materially con- fidered, in Act of Faith. Faith in this Cafe, is only the Affent to \ that Propofition as reveal'd, or to the Revelation of it. If then, Paul has/ not the highefi Evidence for, and thereon the highefi Ajfurance of this. That God fays this to him, his Faith can never be faid to be the highefi Degree of Ajfurance, or Ajftnt. This then Mr. Lock muft mean, or he means nothing. But yet I fuppofe he fcarce thought fo : For t. He tells ns afterwards, That we can have no Evidence for receiving any Truth revealed, that can exceed, if equal the Evidence we have for our intuitive Knowledge. If we have not then Evidence, equal, at kail to that which we have for our intuitive Knowledge, for our Belief of God's being the Reveder, or that he fpeaks to us, we cannot have the highefi Degree of Ajfurance. 2. He afterwards tells us, That we have no Evi- dence for this, That this or that Truth is reveafd to us by God j but that which refults from Reafons or Arguments, drawn from Marks, where- by we prove, That God is the Speaker : But Mr. Lock' owns, That the Evidence of all our Reafonin'gs, is ftilrihort of that which we have Tor out intuitive Knowledge. Now methinks this quite overthrows Mr. Locks goodly Conceffion. With what Confiftency with Truth or himfelf, Mr* Lock wrote at this Rate, is 'left toothers to judge. II. Whatever there is-in this Conceffion yielded in Favours of Faitf£ Mr Lock afterwards takes Care that we, who now live {hall not be the;: tetter for it: For afterwards he tells us plainly, *' That whatfoevsc *f Truth we come to the clear Difcovery of, from the "Knowledge and " Contemplation of our Ideas, will always becertainertous,than thofe " which.are convey'd h-j traditional Revelation. We -have.no Revelmort at this Day, but that which Mr. Loci calls traditional. And here it i* plain. That Mr. Lock thinks that our Certainty of any Truth we have. Q/q " from a 22 dn Ejfep concerning from this, is inferiour ifl Degree to any Sort of natural Knowledge, whe- ther intuitive, rational ot fenfible. ill. It is manifeft, That thaFoundation of all is what Mr. Lock teaches in the fourth T option above-mention'dj wherein he tells us. That to talk gf any other Light in the Mind, hefide that of Self- evidence,- Reafon, and Seilfe, kt'fut our J elves in the Dark. I have added thi$Iaft, the Light of ^/fj'becaufeMr. Z*d&,tha\he mentions it not here, yet elfe where he admits it. That we may underftand Mr. Loch Affertion exactly, it jntift be obferv'd, That Writers, when they treat of this Subje& 3 ufeually take Notice of a twofold Light. There is fubjective Light, by which is sneaht either our Ability to perceive, difcern, know and judge of Ob- jefts 3 or our actual Knowledge, Jtfent, &c Again there is objective Lights by Which they mean that Evidence whence our Knowledge refults. Whereon it is founded, and which determines the Mind to afTent or dif- jfenk Now it is of this laft that Mr. Loch is treating in his Chapter of Enttiufiafm 7 from whence this Proportion is taken. And his Opinion is tb'is'o He bWns, That there is a threefold objective Light, which is real and a juft Ground for the Mind to afTent on. There is firft, Self- evidence, Which is the Grdund of our intuitive Knowledge, refultirig from the ob- Vkta* Agreement or Difagreement of our Ideas, appearing upon firfb ^ew or Intuition, when they are compar'd. Secondly, There is ratio- nal Lightpt the Evidence refulting from Arguments, wherein the Agree- ment or Disagreement of our Idem is cleared by afruming intermediate Mm, by the Help of which our Mind is cleard, as to what Judgment it as to pars, Thirdly, There is the Light of Senfe, or the Evidence re- fulting frofti Imjrejftom made on our Minds by the Intervention and Means of omGtgtns of Senfe* But befides theft^ he admits of no other objedive Light or Evidence tftgt may be a juft Ground of AfTent •, and adds, " That to talk of any w mher, isto putouf felvesinthe Dark} yea, in the Power of the ** Ptinee of Barknefs* and turn Emhufiafls, This Grape muft be pirefled, that we may tafte its Juice, how it re- JSflvev IntheConfiderationof this Doftrine delivered by Mr. L*ci % irVferil not -at pitefent enquire whether it really does not preclude all Mace fot Faith, properly fo called. This in the Iflue will be further clesrU But Whatever tliere is as to this, if Mr. LocVs DoArfne hold, tertauRit ii % That either Faith? if 'there is fuch a Things mufl be *SWle4oai9!4eoftiioft ibi^Grbrads cf^/f^, or Sorts of object*** the Kcapn qf Faiths 1 23 Light, or it i* altogether irrational For M4fl™* not founded oft, and to which we are not determined by real objective Evidence is brutiflj, ir- rational, and jeally cntHfiafiick^ as being no Reafon or Ground : And befideVthele three Sorts of Grounds, Mr. Lock admits, of no^e. faith therefore inuft be founded either on one or other of them, or it muft want all Reafon for it. . Further, kistobeobferv'd, Thai Mr. Lock taking Self-evidence for for that which is immediately perceptible without the Intervention of any intermediate Idea, by the natural Power of our intellectual Faculties got afi]fce4, renew'-d, elevated and inftuene'd by any fupernatural In* 3uence j and taking fenfible, Evidence for that which is convey'd by the Intervention of bodily Organs, from corporeal Subftances, can- not be- thought to make either of thefe the Ground of Faith to the Teftimony of God. And therefore it muft have no Reafon fave that rational Evidence, which makes the middle Sort of objective Light* But I need not fpend Time in proving this, fince it is no more than what he has taught us in the fifth Propofltion above-mention- ed. ' This Opinion thus far explained is indeed the Sum, and contains the the Force of what is pleaded, or, for ought I know, can. be pleaded for the Judgment of our Rationales* We fhall therefore weigh the Matter more ferioufiy, and proceed by feme plain Steps in the eg* fuing Proportions. Ci I. Ifgoodandfolid Reafons can be produe'd for Proof of anotiier "Sort of objective Light ox Evidence, befides tfrofe three mention- u ed by Mr. Lock, it muft be admitted, tho'- we .fllpuld not be able " to give a fatisfying Account of its Natute,, and other Concern- ments. . I. This I believe was never deny'd in the General as to other Things, by any Perfon or Judgment, adverting to, and underftand- ing what he faid, and why it then ihpuld be refufed in this Cafe, I caa fee no Ground. II. If any has ever in General denied this \n Words, I am fure every 3$an in Fact admits it. Who is he that receives not many Truths, ' tfeat admits not the Being of many Things, upon good Proof, from, their Caujes, Effects, inferrable Adjunct s,&c. of the Nature of which he, can give give no fatisfying Account •? We all own the mutual Influence oi ox\x Souls and Bodies upon one another, upon the Proofs we have ( frpm.tl^J^Ms.: jjut whoever underitocd the Mcmer, how the CLq V " Urn Soul operates on the Body, or the Body- upon it? Instances %f overlooked fomewhat that pafs'd there. \ And if really Mr. Lock did not -affent upon other Evidence to fonlte Thiirg$,thrj' he ob-* fervid it not, 1 doubt not but by this Time he is fenfible it was his Lofs th#t it wa^Jb.- It cannot he pretended, That-iMs htifoffiMot Want the Reapn of Faith. 125 of a fufoient-Caufe, while that God is in Being, who is Author of the three Sorts of Lights, that are admitted, and who is the Father of Lights* Nor can it be pretended, That the Members of this Divifion ftand con- tradictorily oppos'd to one another, as it is in this, every Being is de* pendent or independent. II. If any will fay yet, It is impoffMe there fhould be a fourth or a fifth Sort of Light ox> objective Evidence, I (hall defire him only to ftay a while, and coafider the Light ofSenfc. It is nothing elfe fave " that Evidence cc that refults from ImpreiEons made on our Minds by Means of our f c Organs of Sznfe. Well, hereon I (hall ask two Queftions. Firsts Is it not poilible for him who made thofe Conveyances or Or- gans of Senfe to frame move fucb, quite different from thofe we already have, and by Means of them impart to us other Perceptions, and de- termine us to aflent on the Evidence of the Impreffions convey'd to our Minds Jjy thefe other Senfes ? If it is poffible, as I fee not how rationally it can be queftioned, here is at Ieaft a fourth Sort of objective Light deter- mining our Minds to affent, admitted as poffible. Secondly, Here I would enquire, Whether may not he, who,, by thefe bodily Organs we already have,impreffes Ideas upon our Minds,and de- termines our Afient to their Agreement or Difagreement, immediately, without the Intervention of fuch Organs, make Impreffions on our Minds., whereby our Affent or Judgment may rationally be fvvay'd ? To deay this, will look very odd and irrational to fober Men y that, have due Thoughts of God, If it is admitted, we have here at leaft the Pofiibi- lity of another Ground of Affent y or objective Light acknowledged different from thole condefcended on '7 Mr. Loch : III. We that have the Benefit of Sight, have in our Minds a Sort of ohjective Evidence of !,?£/?/• ,different from all thofe which Men born blind have. And why mould it be then thought impoifible that others may have in their Minds an Evidettcethat we have no Experience of, and that: it may be equally real,convincing, or more fo than any that \. IV*. Mi\ Z/$ci,grants,That there are extraordinary Ways wherec Knowledge of Truth may be imparted to Men,that God fomctimes ii. Bates by his Spirit the^inds of Men,with the Know ledge of Truths there is no Bounds to befet to fuch Divint Impeffionu Now u $ isTo, why may there not he Evidence of a different Sort, reiultine; from r uch extrao: d*u#ry Impreffions^ Illuminations, tkc* aliowM to ce alio po*- H$t^God wttxU his.Micdjb to.Man,,as to ^Lve. him,.the mgheji 126 AriEffay concerning : high: ft. Evidence or objective Light that he fpeah to him, who, gets rtfcjfc Revelation, or he cannot. If he can, then there hpofble an objective £-* vUenccy and that! of the J%k/? Sm-, different from ^ thofe thre« menrion'd by Mr. Lock \ for that it mult be different is evident, be^aufe Mr. L/d^* of fuch Reafonings, as Mr, Lock talk* of, that they imbrac'd it. . III. The Scriptures demand our AJfent, and offer no Evidence but this of God's Authority. And Arguments are not irmfted on to prove, That it Is'God that fpeaks * 7 God calls us not to affent without objective Evidence > and yer waves the Ufe of fuch Arguments as Mr. Lock would have to be the Foundation of our Mih* Thers muft ccruia'Iy. be therefore fktom s 28 An Effaj concerning forae objective light of a different Sort fuppos'd^that muft be the Ground of our Jfent. And that there really is fo, the Scriptures teach, as we* fhall fee afterwards, when this Prof option muft be proven, and explain'd more fully. IV. Abfcracting from what has been faid, we have as good-Ground as can be deuYd, and as the Nature of the Thing admits, for believ there is really a Light diftinfi from thofe mention'dby Mr. Loch' A; to the Perfons who have it, this Light evidences it feif in the fame Way as the other Sorts of intellectual Light do. They are confcious of it, and find it has the fame EfFeft determining the Mind to afTent, aflliringit, and giving it Reft in the full Conviction of Truth. As to ethers who want it, They have fuch Evidence as a blind Man has, That there is fuch a Thing as vifible Evidence. They have the concurring Suffrage of Perfons fober, judicious and rational, who have given Evidence of the greateft Cautionfnefs in Guarding againft Deluiion, Enthufiafm and groundlefs Imaginations. Befides, the Effects peculiarly flowing from, iuch a Faith as leans on this Foundation, gives Evidence to it. But I cannot ftay to prove this further at prefent. " IV. Tho' perhaps an Account every Way fatisfying cannot be given r Y : 1^2 ^ n E(F a ? concerning II. It carries no Ccniradiaion to our Faculties, but :ini^ien^^hftGr} 3 each in a Way fuitable to its .Nature and Condition, III. Yea more, none of our Faculties fo their due "Ufe do contradidfc cr at leaft difprove it. Whereas enthufiafiick ImprejftoK>&,^p irra* tlcnaU IV* This is not a Perfwafion-, nor a Ground fork without, orrpqn- trary to the Word, but it is the Evidence of the Word it feif, that I>y k we aredirefted to attend to, and improve. V. Yea it 13 what our other Fac^tles in their due Ufe will give a con* fequential Confirmation to, as we hav£ heard. Wherefore, VL Mr. Lock fhall I eallow'd to rundown Enthufiafm as much as he pleafeth, and Perfip afions whereof no Re af on can be given, but that w are Strongly perfwaded, or not to give Credit to thofe that can % no more for themfelves, but we fee or feel, &c. But thefe Things as deliver'd by Mr. Loci, need fame Cautions. As, 1. A Perfwafion whereof no Reafpn can be given, is certainly not Faith but Fancy: But a Per- fwafion, whereof he that hath it, through VVeaknefs, cannot give an Account, .'may be folid. 2. A Perfwafion may befolid,.of which he that hath it,cannot give another Evidence of the fame Kind he hath himfelfc It is enough that Proof of another Sort,& fuffirient in its Kind,is oflcr'd, 3. If one fays, He fees and he feels, this^nay be fatisfying to him, thq' he cannot give any diftinft Account of the Evidence he hath* And rhat^ he cannot thus account for the Nature of Things that are within him, concludes, not againft the Reality and Truth of what he has the Experience ; hut his Experience is not Ground ofConvi&ion to others, ■ iinkfs. other Proofs are offered. A Man of a lhallow Capacity, deftitute of Educa- tion, might be convi&ed of Enthufiafm. by a fubtile blind Man, to whom he. cannot for his Seeing give an Evidence of the fame Kind, nor open the Mature of vlfible Evidence^ nor give any other Proof, That he is not miftaken, but that he fees, and yet he is not miftaken, afients not without Reafon, and has no Ground to call in Queftion what he fees, but may and will fecurely laugh at all the blind Man's Quirks, and tell him, he is blind. The Cafe is parallel. We muft not by this atheifii- sal Scare-crow be frighted out of our Faith and Experience. " VI. That many read the Scriptures, without difcerning any Thing •? of this Light, is no Argument againft it, For 7 > I. Many w«mt thatfnpernatural Ability, that Vnderftandmg whereby, Sod is known, whereby ChriJFs Sheep Inow his Voice from that of a Stranger^ nsd Jq net being of God* they cannot hear his Words, II Many the Reafoft ofjattk. ' 13 * ^!; Many want, and are utterly deftit&te of a&y 'toferabte Notions of God: It is impoffible fueh fcould dif:ei,i wh*t is ftitablc to him. III. Many have perverfe Notions of God riveted on their Minds, and that both among the Learn'd and Unlearn'd, and finding the Scripture not fuited to, bat contrary to thoie falfe preconceiv'd In> preffions, they look on it as Foolifnnefs. IV. Many want that humble Frame of Spirit, which has the Pro* nfife of Divine Teaching) The Meek he guides in the Way. It is they who are Fools in their own Eyes, who get Wifclom. V. Many are proud and conceited deeply, and no Wonder then that they know nothing. > VI. Many have the Vanity of their Minds uncurd, and fo hunt after vain Things, and fix not in Obfervation of what is folid, and thereby their foolifh Hearts are hardrid, and their Minds darktfd and divert- ed. - ' •••' • VII. .Not a few are under the Power of prevailing Lulls, difordet'd AiRftions, ahd out of Favour to them they are fo far from defining an Incr£afe of Knowledge, that on the Contrary, they like not to retain God in their Knowledge. What they already know, is uneafy to them*, becaufe contrary to their Lufts, and therefore they would be rid of it. ,-,:,;- Vllf. ^fty'there.are thaf defpife the Spirit of Qoi^ reject his Opera- tion^ feek not after him, contemn him : And no Winder fcch as re- fufe the Guide, iofe their Way. IX. Many forthofeand other Sins, are judicially left of God to the God of this World, xoho blinds the Minds of them that believe not, X. Manyneverattempttodohis Will, and ib no Wonder they come-. not to a Difcerning whether the Word fpoken and written isof€ad* And if all thefe Things areconfider ? d,weihalibe fo far from queftion-v ing the Truth, becaufe many fee not the Evidence, That this wr$ Blind* nefs will be an Argument to prove the Truth of it, /and a flrong EJiii denceof the Keed of it, arAvfJupematuralPtwtr to believe it. Finally, Perfons fober and attentive want Mot fbme darker Views* Of this Evidence which may and fiiould draw en to wait for mote, And I take the honourable Contelfions, in Fat ours of the Scripti^s^. made by Adverfaries/to bate proceeded from fone fainter Viewncf this Sorto Thus lhave confidercd *hs Iforee of ^tert* fes* $»*«!&! te*Mn* &<**» la 184 An FJfay concerning*. , Hated the-Q]ieftion,. cleaned in fome Meafur^ our 'Opinion ,-flS it ftands tppppsy to tW ttXfe&ft&Mf&tt affign'd anintelljgible Motion, of the Reafon of Faith, and fhew'd it to be fuch as the Meaneft are capable of, and fuch as is propos'd to all who are obiidg'd to believe the Scriptures' whereas thele hiflorical Proofs are above the, Reach of Thoufands, and were never heard of by innumerable Multitudes, who, .on. Pain of Damnation, are oblig'd to receive the Scriptures as the Word of .God. IV. Having in our third Obfervationovzrtkxovm the Ground of Mr. Lock's Opinion, we now are to clear, That what Mr. Lock builds on, it mult of Courfe fall, as particularly what he tells us,. Lib 4. Cap. 1 8. Par. 6. Pag. 584. "That they, who make Revelation alone the fols iC Objed of Faith, cannot fay, That it is a Matter of Faith, and not of "< Reafon, to believe, That fuch or fuch a Propofition, to be found in " fuch or fuch a Book, is of Divine Infpiration ', unlefs ic be reveal'd, " That that Propofition, or all in that Book was communicated by Z>/- " vine Infpiration* And he goes on telling m, That without fuch a parti* " cular Revelation, alluring us of this, That this Propofition is by ©/- cc vine Inspiration, it can never be Matter of Faith, but Matter of Reafon to is nct^ i f f That any Man 7 or Churchy fays fo< THis is fully demonlfcrate by our Writers againfl: the Pafifts. For » Confirmation ofit^it is fufficient to ourPurpofe at prefent to> obferve, I. That to believe, That the Scriptures are the Word 0/ GW,becaufe fuch a Man, or Church lays fo, anfwers not our Duty^ Our Duty is to be- ■ lieve God fpeaking to us* upon the Account of his own Veracity ^ and ' not becaufe Men lay, This is his Word. , This is noft zChr, 20. 20. to believe God and his Prophets for the Sake of their own Testimony, but for the Authority of Men- . Ho the jEWrtfo thatlearts'upon this Tzflftnony, is built not on thtfru the* Reafon of Faiths % ^ t , of€od% but on the Testimony, of Men, who may be deceived and deceive* Jill Men are Liars. ; IIL.We have no where- in the Word this propos'd as the Ground ~ whereon, in Duty, we are oblig'd to believe the Scriptures. IV. The Church, and what fhe fays, is to be tried by the Wordy and" her Teftimony is fo Far only to be receiv'd as the Word contents : And therefore we cannot make this the Ground of our Faith, without a - fcandalous Ciisle^which the Church, of Rome can never clear her telf of. But I need infill no further on this Head. ThafrChurch which only" claims this Regard to her 'testimony, is long fince become fo well known, and fo fully convi&ed of manifold Falfhbbds, that her Teftimony ra- ther; prejudges thaa helps to confirm whatever it is ingag'd for* PRO P. IV* Jf-The rational Arguments whereby the Truth- of the Christian Religion c " is evine'd and demonftrate againft Atheifls, though they are many* " Waysufeful, yet are not the Ground, or Reafon, whereon in a " W&yofDuty, all who have the Scriptures propos'd to theft), are £* oblig'd .to believe and receive- them as^ the Word of God. " THefe moralrand rational Confiderations are, and may be many Ways~ ufeful to flop tie .Mouths of Enemies, to beget in them, who yetare unacquaint with the true intrinfick Worth of the Word, fame Value for it, and engage them to confider it, to relieve them that do believe,*againfc Objections, and ftrengthen their Faith, This is allowed to them j and is fufiicient in this loote and atheiftical Age, to engage Ferfons of all Sorts, who value th&Scrigtures, to ftudy them. But yet it is not upon them that the Faith requir'd of us,as to the Divine Authori- ty oi the Scriptures is to be founded. For 9 . . I. Thete are indeed a proper Foundation for a rational Jjjht, fiidf as is given upon moral Proof or Demonferation. And they are able to heget .a ftrong moral Perfwafion of this Truth. But' this AJferit, which they beget, cannot, in any Propriety. of Speech, .be caWd Faith, cither Divine or humane. For Faith is an Afferit upon Teftimony* II. The Faith thatas requir'd of us, is requir'd to be founded aot.on>the Wifdomaf ^c^thaUs the Rea- - i Oh i. f 142 An Ejjay concerning fonings or Argniflgs of Men, Now this leans only and entirely o« thefe. III. This Faith is, in Way of Duty, required of many. Many are in Dutyoblig'd to receive the Scriptures as the Word of God, to whom thefe Arguments were never offer'd : The Apoftles never made ufe of them j and yet requir'd their Hearers to receive and believe their .Word. IV. This Faith many are oblig'd to, who are not capable of under- ftanding or reaching the Force of thefe Arguments. PROP. V. €i The Faith of the Scriptures Divine Authority is not founded on this, u That they by whom they were written, did, by Miracles , prove " they were fentof God. I Need not fpend much Time in clearing this. It will fufEciently confirm it to obferve, I. That many are, and were in Duty oblidg'd to yield this Affent to, and believe the Scriptures^ who law not thefe Miracles* II. We are no other Way fure of thefe Miracles being wrought, than by the Testimony of the Word. III. This Way is not countenanc'd by the Word : For it no where teaches us to expeft Miracles as the Ground of our Luh 16. 31. Affent j but upon the Contrary declares, That the Word of Mofes and the Prophets is fufficiertf to lay a Foundation for Faith, without any new Miracle. P R O P. VL l c The Reafon whereon, in Duty, we are bound to receive the Scrip- " tures as the Word of God, is not any private Voice, Whifper or " Suggestion from the Spirit of God, feparate and diftind from the " written Word, faying in our Ear, or fuggefting to our Mind, ? the Scriptures are the Word of God. THere is no need to infift long in Proof of this. For, I. Many are bound to believe the Word of God, to whom ne- ver any fuch feftimony was given ; But no Man is bound to receive the ;^rroil^§dir Scriptures 1 the Reafan of Faith. j^ Strictures, to whom the Ground whereon he is bound to believe them, is notpropos'd. II. There is no where in the Word, any Ground given for any fuch Teftimony. Nor doth the Experience of any of the Lord's People wit- nefs, That they are acquaint with any fuch Suggeftion. And befides, the Queftion might again be mov'd concerning this Suggeftion, Where- fore do ye believe this to be the Testimony of God ? P R O P, VII. * That whereon all, to whom the Word of God comes, are bound to re- " ceive k with the Faith above defcrib'd, is not any particular Word " of the Scripture bearing Teftimony to all the Reft. As for Inftance, fills it with Joy, yea makes it exceeding joyful, while even all outward Preflures and Tribulation contiue, yea are increasM : It enters into the Soul, lays hold on the reigning Lufts to which all for- merly had fubmitted, and that with Delight, it tries and condemns thofe powerful Criminals, makes the Soul throw off the Yoke, and join in the Execution of its Sentence againft, and on them. Now where the Cafe is thus Itated, how can the Soul, that feels this powerful Word, that comes from the Lord molt High, do other wife than fail down, and own, Thft God is in it of a Truth. IX. Whereas fome may hereon object, " That many, who have for a " long Time heard and perus'd this Word, have not perceiv'd this Light, " nor felt this Power, and, on this Suppofition, feem exempted from " any Obligation to believe the Word. I anfwer. I. Many who have fpent not a few Years in prying into the Works of God in the World,have not difcern'd to.this Day the. beaming Evidence, and clear Declarations of his Glory in them ; yet none will hereon fay, That they are excufeable, or that Want of an Evidence is chargeable on the Works of God. And why mould not the Cafe be allow'd the fame as to the Word? May they not have this Evidence, though Men do not difernit? And may not Men,, even. on Account of this- Evidence be oblig'd to believe them ? No Wonder many difcern not this Light,- and" are not affe&ed with it, iince all Men have put out their own Eyes, or impair'd by their own Fault, that Faith or Power of difcerning the Voice of God, fpeakinej either by his Word or Works, which our Natures originaJly had. In many this Evil is increas'd, and this Power further weakn'd by their ihutting their Eyes, and Entertainment of .Prejudices cianifeftly unjult agaiaft God's Word and Works. Others turn away their- Eyes, and will not look-to, orattendthe JlWin that Way. wherein God ordains them to attend to it, That they may difern its Light, and feel its f>6we%* And Ck)cLhas hereon judicially given many up to the Power of Satan to be further blinded. And no Wonder they, whofe Eyes the God of thii J I^o An Ej/fay concerning tHsW'orldhas blinded, mould notdifcern the Glory of the Gofpel of Chriffc, who is the Image of God mining into their Minds. III. No Wonder they mould not difcern this \ for God to this Day has not given them Byes to fee. Ears to hear, or Hearts to perceive. It U an Aft of Sovereign Grace, which God owes to none, to open their Eyes, which they have wilfully blinded, and where he fees not meet to do this, it is not ftrange, That they are not afFefted with the cleareft Evi- dence. IV. Light, however clear, cannot of it felf fupply the Defeft of the difceming Pomr x The Sun, though it mines, cannot make the Blind to fee. The Word has this Light in it, though the Blind fee it not } yea I may adventure to fay, That the Word of God contain'd in the Scriptures, which he has magnify'd above all his Name, has in it mo, and no lefs difcernible Evidences of the- Divine Perfections, and confeqUently of its Divine Original and Authority, than the Works of Creation, fome of which are fufficient to carry in fome Convi&ion of God in it, even on the Minds ofthofe who are not favingly enlightned, if they attend but to it in the due Excercife of their rational Abilities ,that is,in fuch a Man- ner as they do, or may attend to it, without faving Illumination, laying afide wilful Prejudice, which though it will not be fufficient to draw fuch an AfTent, as will engage and enable them to receive the Scriptures, in a due Manner, to the Glory of God,and their own Salvation^and com- ply with them *,yet I conceive it will be fufficient to juftify againft them the Wortfs Claim to a Divine Orginal,znd cut them ofFfrom any Ufe of,or Excufe from a Plea of the Want of fufficient Evidence of the Divine Ori- ginal of the Word. I nothing doubt, but many of thefe, who upon Con- viction faid, That Chrift fpahe as never Man Jpake, were Strangers to fav- ing Illumination, and yet faw fome what of a Stamp and lmprefs of Di- vinity in what he faid, and the Manner of faying it, that drew this Confeflion from them, that rendred them inexcufeable, in not liftning to him, and complying with his Word. And 1 doubt not, the Cafe will be found the fame as to many, with Refpeft to the written Word, and would be fo to all, if they ferioufly, and without wilful Prejudices, attended to it. X. I further obferve, That to engage to this AfTent, it's not requisite. That every one feel all thefe^or the like particular Effedh at all Times,, but that the Word have this Power, and put it forth, as Occafion needs, and Circumftances require it. Having thus explain'd, we are now to prove our AfTertion, " That "the the Reafon of Faith 1 5 r u the Ground whereon we are in Duty oblig'd to believe and "receive the Word of God as his Word, and not the Word of 'Man , and u whereon all who have received, and believ'd it in a due Mannner to "the Glory of God, and their own Salvation, do receive it thus, is u the Authority and Veracity of God fpeaking in and by the Word, and " evidencing themfelves by that Light and Power r which is convey'd . * into the §oul a in and by the Scriptures or the written Word it felf. Many Arguments offer themfelves for Proof of this important Af- fertion, which hitherto we have explain'd ; fome of the moll confierable of them I fhall fhortly propofe, without infilling largely on the Pro- tection of them, defigning only to hint the Arguments that fatisfy'd me, That 1 was not miftaken as to the Grounds whereon, by the foremen- tioned Experience, I was brought to receive the Scripture as the Word of God. Arg. I. God ordinarly, in the Scripture, offers his Mind, requiring as to believe, obey and fubmit to it upon this and no other Ground, the Evidence of his own Teftimovy. The only Reafon commonly infilled on to warrant our Faith, oblige us to believe and receive, is, "thus faith the Lord. . Arg. II. When falfe Prophets fet up their pretended Revelations in Competition with his Word,he remits them to the Evidence his Words gave by their own Light and Power, as that which was Sufficient to dif- tinguifhand enable them to rejed the falfe Pretenfions, and cleave to his. Word, Jer. 23.25, —29- How long fhall this be in the Heart of the Prophets that prophefy Lies f that are Prophets, of the Deceit of their own Hearts', which think to cauje my People to forget my Name by their Dreams, which they tell every Man to his Neighbour, as their Fathers have forgotten my Name for Baal. The Prophet that hath a Dream, let him tell a hream, and he that hath my Word, let him fpeak my Word faithfully : What is the Chaff to the Wheat, faith the Lord ? Is not my Word like a Fire, faith the Lord, and like a Hammer that breaketh the Mountains in Pieces ? In the latter Days of that Church, when the People were moft eminently perplex'd with falfe Prophets, both as to their Number and Subtilty, yet God lays their eternal and temporal Safety, or Ruin, on their Dis- cerning aright between his Word, and that which was only pretended fotobe. And that they might not complain of this Impoiltion, he tenders them Security of its Eafinefs of Performance, fpeaking of his own Word comparatively as to every Thing, that is not fo, he fays, It is as Wheat to Chaf, which may infallibly, by" being what it is, be difcern d from j -j An Ejfay concerning from it ; and then abfolutely that it hath fuch Properties, as that it Will difcover it felf, even Light, Heat and Power. A Perfoa divinely infpif'd was to be attended to for no other Reafon, but the Evidence of the Word of God, diftingu idling it felf from the pretended Revelations, and fatisfying the Mind about it, by its Light and Tower. Arg. III. When further Evidence, as that of Miracles, is demanded, as neceflary to induce them, that are Unbelievers, to receive and believe the Word, it is refus'd, as what was not in the Judgment of God, need- ful, and would not be effectual \ and Unbelievers are remitted to the Self-evidence of the Word, as that which would fatisfie them, if any Thing would. This our LORD teaches clearly in the Parable of Lazarus and the rich Man, Luke 16. 27. to the End. The rich Man, being difappointed as to any Relief to himfelf in the preceeding Verfes, is delireous of pre venting, the Ruin of his Brethren, and for this End is concern'd to have them induc'd to believe. To which Purpofe he propofes, v. 27. the fending of Lazarus from the Dead to certify them of the Reality of Things eternal, xc I pray the therefore Father,/^/ cc be to Abraham, that thou wouldeft fendhim to my Father's Houfe : " For I have five Brethren ; that he may teftify unto them, left they cc alio come to this Place of Torment. Abraham faith unto him, They " have Mofes and the Prophets, let them hear them. And. he faid u Nay, Father Abraham : But if one went unto them from the Dead, iC they will repent. And he faid unto him, If they hear not Mofes and « the Prophets, neither will they be perfwaded, though on rofe from Jw*k/7ffc«s to^y^more than Tt :i U u 2 " the j *<• An Eflay cancer ning the Truth of God in the hiftorical Narration of them, is not to fc €X* pedred,nor are the Scriptujes to be impeach'd for the Want of it. 4. Albeit every Divine Truth, which God fpeaks, has equal Authority, and Jufficient Evidence, yet every Scripture Truth has not a beaming Evi- dence, equally great, clear and affecting* The Scripture is like the h ea- ven, another Piece of Divine Workmanfhip : It is full of Stars, every oneofthefehas Light fufficient to anfwer its own particular Die for which it was defign'd, and to fatisfy the difcerning and attentive Be- holder, That it.is; Light : But yet every one gives not a Lght equally clear, great, glorious, affecting and powerful \ There is one Glory of the Sun, another of. the Moon^ a'dotkw of the Stars : And one Star excelkth ano- ther in Glory, and fometimes the greater!: Light, if it is at a greater Dif- tance, like the. fixed Stars, ailed us lefs, and fhine lefs clear to us, than Weaker Lights, which, like the Moon, are neater. In the Scripture, there are; Proportions which tell us Things, which tho' they are in their own Plate and p£o per Cifcumftances, ufeful to them, for whom they are particularly defign'd, and to their proper Scope •, yet they are com- paratively of lefs Importance to us, as acquainting us with Things of leis confiderable Natures and Ufe to us, and -which lie not fo far out Cf Our Reach, being in fome Meafure known, or knowable without Di- vine Revelation, tho 5 it was neceflary. That in Order to the particular Ufe to us in our Walk with God, they Jhould be better fecurd, andofier'd us upon the Faith of the Divine Teftimony. Again, there are other Propofitions, which hold forth to us Truths in their own Nature of more Importance, that lie further out of our Reach, being neither known, nor indeed knowable by us, without Divine Revelation \ and which in our prefent Cafes and Circumftances are more nearly fuited to our Cafe, and wherein therefore our prefent Concernment doth more direSly appear to be interefs'd, and which therefore imprefs us with, and leave in us Effe&s more lafling anddifcernible. Now it muft be allowed, That the Truths of this laft Sort have an Evi- dence more bright, great, affecting and fenfible, thanthefe of the for-, jner Sort. V. Hereon fundryfubordinate Obfervations offer themfelves, which are of t he greateft Importance for clearing the Difficulty under Con- fideration, 1. Truths m Scripture, or Proportions acquainting us with Things otherwife, in fome Refpeft within our Reach,and only vouched by God in Order to the Stability oiom Faith in them, in fo far as we are xxi Pra&ice oblig'd to lay Weight on them, and to give us not fo much §3tisfe&ioa as to their Truth ahfohteiy, as fome additional Security about The Retfon of Faith \ $6 about them, tfeofe cannot be fuppos'd fo difcernibly to afle<3 our Minds, as Truths of another Nature, in- as much as this additional Evidence is more difficultly diftinguiihable from the Evidence we have otherwifc for thera. Befides that God feeing that we are not fo difficultly to be induc 9 d to a Belief of them, or fo liable to Temptations that may (hake-, our Faith, fees it not meet to ftamp fuch vive, lively and affecting Impreffwns of himielf on them : For k unworthy of him to do any Thing ia Vain. 2. On the other Hand, thefe Proportions which diiclofe the fecret Par poles, or Know- ledge of God, and Things hid in it, that ly within the Reach of no Mor- tal, or perhaps created Understanding, without Revelation, muH: make a more vivid and lively Imprefiion on our Minds, as illuminating it with the Knowledge of Things, whereto it was, and by its own Reach for ever mu ft remain, a Stranger. 3. In like Manner Truths, wherein 011: eternal Salvation, or prefent Relief from incumbent Trouble*, is di- rectly concerned, do more forcibly afreet, and have a more pow : Influence, than thefe which ly more remote from our prefent Ufe, of how great Advantage foever in their proper Place they may be. The Moon, which points out my Way in the Kight, guides me, and faves me from loling my felf or Way, at that Time affecls me more than the Light of the Sun, which I have formerly km, but do no: now be- hold, though the Moon comparatively has no Light, and borrows thai which it hath from the Sun: In like manner, Truths in themfclvcs of lefs Importance, and which derive a'.l their Glory from thofe that are more important, yet, when they.fuit my prefent Cafe, a^e.:l; me r. and their Evidence appears greater. Every Tiding is beautiful in its j',. That there is fuch a City as Jerufalem, or that t-frere was fuch an one, the Scripture tdh us: Of this we are other wife intbrnfd, and arc not like* ly to be tempted as to its Truth, this however is told us-in the. Word i and'this therefore we are to receive on Teftimc-ny of the jft'Wr But: the Faith of it is not fo difficult, on Accounts rnention'd - r k is not cold but with Refpeet. to fome particular Scope* and" wq have, only *m addi- tional Security about it, Hereon our Minds are not Co illuminate, in- fluenced and affected with the Difcoverv, .as when God tells us, he was in Christ reconciling the World to himfeif.. The Difcovery of this ails us with a Senfe otthe Glory of God, hitherto unknown, and that lay faroufc of the Reach of vulgar Eyes, or any Mortal to difcover, without Di- vide Revelation. And therefore the DifcQvery afreets more. Ag perjplcrfd about Through-bearaace ia feme pankular. Sim^ a - rnife of Grace to help in it, though it is of lefs Importance than the fore- mention'd Difcovery of Reconciliation, and has no Efficacy, Light or Glory, fave what it derives from the former, yet coming in the Sea- son wherein lam wholly exercis'd about it, and the Cafe wtereto it relates, it afFeds me more. 4. Where the fame Truth is atthe fame Time-difcover'd by different Lights, it is not eafy for Perfons, if not very difcerning and attentive, tounderftand thediftinft and particular Influence of the feveral Lights, fueh as that of natural Light, humane Testimony and Revelation •, and yet each of them have their own particui Iar Ufe, which upon its Extindion would appear by the Defeft we would feel. • L. : VI. With Refped to Truths of high Importance, otherwife unknown^ which affect our Minds with the inriching Light of Things, by us for* merly not known or knowable, and which by the Suitableness to pre- fent Circumftances, or Exercife,do more ftrongly afred with a Senfe of the Divine Authority, illuminate the Mind, there isno Difficultie, fave in the Cafes afterwards to be taken notice of, or the like. VII. As to \hz& Truths and Serif ture Trof options which relate £0 Things not fo remote from our Apprehenilons, or are not fo fuitable to our Circumftances, at prefent, or difcover Things of lefs Importance to us, it is own'd, That even real Chriflians who have Faith, or a fjuti tual Difcerning for ordinary, are not, upon Hearing or Reading them, flruck or afFeded with fo fenfible, clear and affeding Evidence of Go»4 qs they are in other^ Scriptures of a different Mature and Relation, which arifes from the Nature of the Truths in themfelves, the Manner and De- fign of God in the Delivery, our prefent Circumftances, the Weakness and Imperfedion of our Faith, .the incidental Indifpofitions we are under, and other Caufes which maybe eafily colleded from what has been formerly hinted in the preceeding Obfervations. VIII. All this, notwlthftanding the leaft confideraWe ofthefe Truths^ has a [ujficient Evidence of the Divine Authority, that is, fuch an Evidence as anfwers the Defign of God in them, and is able to determine the Be- liever's Jffent, and oblige him to obey or fubmit, and is every Way* fuitable to the Weight that is to be laid on them, with Reipefl: to the Scope they are mention'd for, and Importance of the Matter 5 which though at ail Times it is not equally difcernibk,for the Reafons a* bovc-mention'd, or others of an alike Nature } yet in its proper Seafon it is obferv'd by judicious, obferving and refleding Ghriftians. As for Inftance, when any of thefeTmhs, pfihelealt *ppa* eat Importance, ar« queftioa- the Keafon of Faith. 1 58* queltion'd by Satan or Men, then the Authority of God is felt to have- that Influence and \w upon the Confidences of Believers, as will not al- low them to part with *the leaft Hoof or Shread or Divine Truth, and- will make them maugreall Oppofrtion, cleave to it, though it fhould colt them' their Life. Likewife when the Spirit of God is to apply theie Truths to the-particular Scope at which he aim'd in aliening them in the Book of God, then not only have they fuchr Evidence as influences ^jjW-and Adherence, but emboldens the; Soul to lay that Strefs oar them, which the C3fe doth require. •IX. Whereas our prefent imperfect State and Gapadtys, the Nature of the Things, nor other Circumftances allow of an Evidence equally^ clear and great as in other Truths,- the Wifdont and Goodnefs of God, in Confideration of this to prevent the Shaking, or at lead Failing of our- Faith} have as to thefe provided many Ways for our Security, as, 1 . Tho' in the particular Pailages, fuch Evidence fhines not in themfelves a-< part, > yet there oft appears a beaming Light, when they are prefented in Reference to the*8cope intended by God. 2. Other Pa {fa ges are join'cT with them, plac'd near them, and reiaDed to them*, which have a -further Evidence of God, and tho' we cannot difcern them when they are look'd atobftractly, yet when we look to them in Relation to thefe, on which> they hang, and to which they are- connected, we are fatisfi'd. And (. conceive there may be an Eye Co this, in dropping doctrinal; Paflages,i ar*d Inferting-them in Scripture Hiftory; 3. This Objection princi- pally refpects the Old -Teftament, r as to -the 'Divine Authority of which we are particularly fecur'd by plain and evident r4 fel~Hm6nys in the ■•■■New* 4. Sometimes with fuch Truths there are direct Aflertionscf the* LORD'S^ Speaking of them join ? d;of which there are many Inftances inthe Books ofi Mjfes^ wherein k isexpreQy declar'd, That what was then en jon 5 d,was. by the particular Command of God. 5. Believers for ordinary,being, im Reading of the Word of God, made - fenfible of his Authority, will not? be eafily brought to admit of any Sufpicion, That a Book wherein Godr ihewshimfelf fo evidently concerned, and ;owns, as to the Bulk, to be> from him, is or can by him be allow'd to be in other Places filPd up with Pfopofitions, or Matters of a coarfer Alloy : And therefore they will rather queftioa themfelves, and their own Ignorance, .than impeach the Bivinity of tht Scri f tures on th&iAccourt** X. Tho' no faulty' Obfcurity is chargeable oirthe Scrip tures; as much of them, as in prefent Circumftances, is ofabfolute Necejfity to Believers^ iiLOtde* tp.cbeir -acceptable* Walking with God, being . ckarJy.reveal'd^ yet> x jo An l(fay concerning yet there are many Truths, not un^erftood by all, nor perhaps by any, therein infert, to leave Room for the Diligence, Trial of the Fouh o{ Chri- stians, their Frogrefs in Knowledge, and other wife Ends. -J\ w till in the Ufe of appointed Means, the Spirit of God open to us the Meaning of thefe Scriptures, we cannot perceive the Light and Power that is in them; But whenever he opens thefe Scriptures, that fame Light that difcovers the Meaning, will not fail to afFecT:, and make our Hearts bum within us, with the Senfe of Divine Light, Authority and Power. Of this the Experience of the People of God, as they grow in Knowledge, fumifhes them daily with new lnftances, and therefore they do not ftumbie at the Want of the prefent Senfe of this Light, but are quick- nedto Diligence, excited co frequent Crys for opening of their Eyes, that they may underftand the Wonders, that by the Knowledge ofother Parts of the Word, they are indue'd to believe couched in thefe Parts, which yet they know not. XI. As has been before more than infinuate, there are, in Scripture, Truths delign'd for, and fuited to different Perfons. in different Circum- ftances -, the Book of God being defign'd for the Ufe of the whole Church, and all in it, in all Stations,Relations, Cafes, Temptations and different Circumftances, in which any are, have been in, or may be in. Now when God fpeaks to one, wha* he fays cannot be fo affe&ing to another, no wife in the fame or like Cafe ; though yet he may know fomewhat of the LQRD's Voice in it. And the fame is to be faid as to the fame Perfon, with Refpedl: to different Cafes. XII. Itmuftbe ftill minded, that tho' every Part of Scripture has in its proper Place and Degree, a fufficient Evidence of the Divine Authori- ty, yet the actual. Discerning of it, depends very much upon the prefent State of the difcerning Power or Faith of the Chriftian, which difcerns it or not, or difcerns it more or lefs clearly, as it is molt ftrong or weak, more -free from accidental Indifpofitions, outward Temptations, or more affected by them. And the fame is to be faid, as to its being more or lefs intently and orderly applied to the Qbfervation of the Evidence of God in the Word. XIII. Yet whereas they, who are once renew'd, do continue ftill Chil- dren of the Light, and have a fpiritual Capacity of difcerning the LORD's Voice from that of a Stranger, they do for ordinary, in the Scriptures, find the Authority of God evidencing it f elf fuitably to the particular Ex- igence of of their particular Cafes, where the Truths that occur are not fuch, wherein their prefent Faith ox Practice is immediately affected, or the Heafon $f Faith* t jfo or where the truths are fudf as to 1 which, in their own abftraft Nature, no more is requir'd fave a bare Aflent,they being only infert with Refped tofdme other particular Scope, where the Truths are not prefently af- faulted;where they arenot immediately call'd to hazard much upon them, Of in other the like Cafes they are indeed lefs affeded, but one Way Or other, from one Thing or other, as much of God fhines in them as is fufficient to engage to a prefent Adherence, and fome becoming Refe- rence as to the Oracles of God, which may hi their Seafon manifeft their Ufefulnefs to "us, and do at prefent manifeft it to others. And where Truths are of a different Nature and Importance, and fbit prefent Ne- ceflitys, and require more diftinft A&ings of Faith or Obedience, and we are call'd to lay more Strefs on them ; in that Cafe the Evidence of God fhines more brightly. And fcarce ever will a difcerning and at- tentive Christian, who is not grievoufly indifpos'd by fome cafual Dif- order, read the Scriptures, or any confiderable Part of them, but fome where or other, in the Scope or particular Words, and Propofitions, or their Contexture, fome Light will fhine in upon the Soul, inferring a Conviftion, That God is in it of a Truth, ' XIV. When the Faith of the Lord's People is aflaulted as to the Truth of- the Word, when in difficult Cafes and Dutys they are call'd to lay much Strefs upon the Word, and hazard as it were their AE-, when they are diftrefs'd with particular and violent Temptations, and iieed Comfort} when under fpiritual Decays, and God defigns to refcore them \ when newly brought in, and need to be confirmed} when they are humble and diligent, and the LORD defigns to reward them gracioufly, and encou- rage them to goon^ when difficultedto find Duty, and waiting on the LORD for Light in Cafes of more than ufual Importance \ when the LORD has a Mind to carry any on to peculiar Degrees of Holinefs and Grace, and employ them in fpecial Services } and, in a Word, where- ever any extraordinary Exigence requires, then the LORD opens his Peoples Ears, removes what intercepts the Difcoverys of his Mind, fixes their Ear to hear, and fpeaks the Word diftin&ly, powerfully and fweetlyto the Soul, and gives them in and by it, fuch a Tafte of his Goodnefs, Wifdom and Power, and Experiences of his Authority in the Word, gracious Defign and Hand in its Application at prefent, as fills tte Soul with the Riches and full Ajjurance ofFaith^ Peace Joy and 'Stedfefc- nefsin believing* X s PROP. i6%- dn Effay t « pretended, That we are, or may be impos'd upon, and aflent to " Truths, or rather to Propofitions, not of a Divine Original, cafuallv \ << crept into our Copys of the Original, or Tr an flat ion. In anfwer ' < c hereto, the foregoing Ground of Faith lays a fufficient Bottom for " theSatisfa&ionofChriftians, info far as their Cafe and particu- « lar Temptations require. TO clear this a little, I fhall offer the enfuing Remarks. I. Where the Authority of God evidences it - j elf ia the Way a- bove explain'd, and confirm'd to the Mind, Believers have a ftable and fure Foundation for their Faith,, whether they ufe Tranflations or the 0- riginals, though it muft be allow ? d, where Perfons are capable of it the Originals are moft fatisfy ing. And this is plainly the Cafe, as all re- al Chrifcians from certain Experience know, as to all the .Truths of the greateft Importance, and whereon our Faith or Obedience are more immediately or dire&ly concern'd : So that as to thefe there is no Room left for this Objection. II. The IVifdom of God hasfo carefully provided for the Security and Stability of our Faith, as to particular Truths of any conllderable Importance, againft Pretences of this, or an alike Nature,That our Faith refts not upon the Evidence of one Jingle Testimony, but fuch Truths upon a Variety of OccaGons are often repeated, and our Faith leans upon ihem, not only as thus frequently repeated, but cleared and confirmed by their Connection to other Truths, which infer them and the whole Ana- logy of Faith, or Current of the Scriptures, with Relpefl; to that which is the principal Defign of God. So that we are in no Hazard of being de- prive of any one Truthpi any confiderable Influence, in Faith or Practice by pretended Corruptions, or wrong Tranflation. The famous Dr. Owen, who had confider'd the whole various Readings, and well Jcnew the Failures of particular Tranflations, obferves, That were all the various Readings added to the worfi and moft faulty Tranflmon, the Church of God would not fuftain by it the Lofs of one important Truth. III. Where any Perfon is particularly concern'd to be fatisfy'd which is the right Reading of any particular Paflage, and how it ought to be tranflated, they may by the Help of the Minifters of the Gofpel, fuch of them as are particularly fitted with Skill in fuch Matters,& by the Endeavours of leartfdMen^who have paxticularlyconfider'd every one of thefe the Renfon of Faith 162 there Paiges' in a kumbh Dependence on God for theBleffmgof thefe A/w»^, which the Wife God has mutiplied, fince Difficulties of this Sort begun to creat any Trouble to the Faith of his People;, by thefe Means, I lay; joined with an Eye to the LORD, they may come to be particularly fa- tisfy 'd', If any Man -colli do his Will, he full \novo the DoBrine, -whether it is of God, IV. Where there is not Accefs to thefe Means, which will not read- ly happen to Perfons call'd to fuch Exercife, which rarely befalls the vulgar Sort of Chriftians-, yet the Lord can eafily relieve the Ferfon thus exercifed by evidencing his Authority to the Confcience in a fatisfying Light, or by inabling him to wait for Light until the Solution come, or by removing the Temptation, when it becomes too frrong, or by lead- ing him to reft in the particular Truth, as fecur'd by other PaiTages not queftion'd, or by fome fuch like Way. V. The Difficulty as to Tranflations. is really of lefs Importance *, and as to the other about pretended Corruptions, ordinary Chriftians, whofe Con- ferences are daily affected with the Evidence of God's Authority in the Word, and his owning it as his Word, fpeaking by it to them, and con- veying Divine Influences of Light, Life and Comfort, will not fear or inter- tain any Sufpicion To unworthy of God,as, That he could allow the Word he thus owns, under a Pretence of his Authority, to impofe on them Af- fertions of humane Extract, and of any ill Confequcnce to their Faith or Obedience* VI. I fhall only fubjoin this one Obfervation, That Encmys gate more by propofing thefe pretended Corruptions inCumulo, arid in fuch a bulky Way as to affright Chriftians who are capable of fuch Ob- jections, than by infilling upon any particular one, and Attempts to prove them of equal Authority with the Reading, retain'd in the approvd Originals, Their Unfuccefsfulnefs in Endeavours of this laft Sortdifco- vers, That there is really nothing of Weight in that fo much noifed Obje&ion about various Readings : For if there were any fuch Readings as could really make any considerable Alteration, and were fupported with any Authority able to cope with the received Readings, *why do they not produce thefe ? Others are of no Confederation : Thefe only are to be regarded ; and of this Sort, there are but very few, that the mod Impudent dare pretend : And thefe few have been difprov'd and difallow'd by Perfons of equal Capacity and Learning* But to leave this, which is above the ordinary Sort of Christians, the I .ORD's People, to whom he has evidene'd his own Authority, in the Way above-men- tion'dj will be mov'd with none of thefe Things. They will not forego the. Word, but retain it as their, Life and pay Refpeft to l$% An f./fay concerning &C. it as the Word of GOD; and they have good Reafon to do fo N 1 lhall now obi vt h, nee, s How julhy Di^we i 7 ^ may be laid to be Infallible, asftanding on an In- ifatl'ible Ground, the Fnthfulnefs and Truth of God in the Word. Through Dark- ids we may iometimes not diicern, through th~ Negligence not obferve, or thro' the Force or Temptations mterpofing betwixt us an.i it, we may lofe Sight of the Evidence o r this Authority ; and fo our Faith may {hake or fail. But while it fixes on tins, it cannot fail, tho' we may quit, or by Violence be beat oft $ the Ground is firm, and cannot fa 1, the Scriptures cannot be broken. II. Hence it is. That the meaneft and weakeft Believers, who know nothing of the Props others have to lupport them, do cleave as firmly to the Word, run whh all Courage, and as much Cheerfulnefs, all Hazards for it, to the Lofs of ^whatever is dear to them, I ife not excepted, for the Word as the moft judicktt* Divine, and oft-times they are much more firm. This is upon no other Giounds accountable. Th\s Reafon ofFatth\s as much expos'd to them as to the moft le.rn'do 1 III. All Objections arifing againlt this Ground of Faith, will be eafily folv'd if we confider, i.. That the Scriptures are a Relief provided by Soveraign Grace, for thole of the Race of fallen Man, to whom God defigns Mercy, and to God was not obliged to adjuft it in all Refpects to the natural Capacities of Men in their prefent State, but it was meet that the Word fhouldbe fo writ, that Room fliould be left for the Difcoveries of the Soveraignity of Grace, and the other Means God defign'd to make Ufe of in Subferviency to the Word, ft was not meet nor necef- fary tot all ftiould be fo propos'd, as to lie open to Men without the Affifianct of the Spirit, and without the Ministry of the Word. 2. The Word was not de- fign'd alone to conduct us,but God has given the Spirit with the WW,who teaches us in & by it,as he fees meet .3. The Word is defign'd to be a Rule to all Ages, and therefore it was not meet or neceflary, That what concerns Perfons in one Age ihould be equally expos'd in its ^Meaning unto other Perfons, who liv'd in a different Time. It's lumcient* That in every Ape, what concerns that Time, lie fo open, that in the Ufe of the Means of God's Appointment, they may reach that wherein they are concern'd. 4. The Word was defign'd for Perlbns of differ- ent Stations, Capacities and Cafes, who ought to reft fatisfy'd in the obvious Dis- coveries of wnat concerns them, in their own particular Circumftances, and is re- quir'd to be believ'd and obey'd, more particularly in a Way of Duty, of them, tho' they dannot fee fo clearly what belongs to others in different Circumftances. 5. God has not fyftematically and Separately difcours'd all particular Cafes under diftincl: Heads, but to leave Room for the Conduct of the Spirit for exciting the Diligence o£0jri&ians to ftudy the whole Scriptures, and for other R^aions ob- vious to Infinite Wifdom i he has digefted them in a Method, more conguous to thefe wife Ends. 6. The Lord defigning the Exercife of the Faith of his own, and to humble them, and to drive them to a Dependence on him, and to punifh the Wicked, and give them who will ftumble at the Ways of God, fomewhatto break their N'-ck on,' he has digefted them fo, as that there may be Occafions, tho' al- ways without Fault on God's Part, for all thofc En is: Wifdom mil he jnfttfflA tfmr Children, and to fome hejpeahs in Parables, that fmng they m*y not fee. A Modcft ENQU WHETHER Regeneration or Juftification has the Precedency in Order of Nature* The Queftion fiated. TH E Queftion is, Whether Justification, which comprizeth Abfolution from Guilt, Forgivenefs of Sin, and gracious Ac~ ceptation of our Perfons, doth, in Order of Nature, preceei the Renovation of our Natures by the Spirit of Chrift, the Implantation of fupernatural Habits of Grace, a Principle of Life, or the new Crea- ture ? Or, on the other Hand, Are ele<5t Sinners firft renew'd, rege- nerated and fumiflied with a Principle of Life, which being excited through the Influence of the Spirit of Life, accepts of Chrift in the Of- fer of the Gofpel, whereon Justification follow* in tb$ fame, Infiant of Time, yet as confequent in. Order of Nature [ A II. z An Enquiry into the Katun I h Difficulties flated on either Hand* IF 'Regeneration is faid to preceed Jujlification, then the enfuing Dif-p ficuities offer. i. How isitconfiftent with the Wifdom and Righteoufnefs of GOD, to impart his Image to a Sinner, yet under the Curfe > This refpe£U GOD's AB, and feems to fix an Incongruity on him. 2. How can it be conceiv'd that a Soul yet under Wrath and the Curfe, is dignify'd with the Image of GOD ? This feems to be incon- fiftent, if we look at the Tilings themfelves, and that Order, which their Nature leads to. 3. Does not this make the Objedl of Jujlification to be a holy renew? £ Saint, and not an ungodly Sinner, according to Rotn. 4. 5;, 4. How can the Soul be Partaker of fpiritual Life, before its Union with Chrift, the Fountain of Life ? Union is by Faith, by which we come to Chrift for Life : But this renders it needlefs, becaufe we have Life before Union. $: Does not this make the Collation of the Spirit antecedent to Union and Faith > And yet by Faith we receive the Spirit, GaL 3. 14. 6. Does not this fuppofe the Heart to be purify'd before Faith^ while yet it is purify'd by Faith ? ABs 15.9. 7. Is not the new Creature begot by the immortal Seed of the Word ? Now, can the Word operate any other Way than by the Interveniency of Faith receiving it > • If, on the other Hand, Jujlification is laid to preceed, the Difficul- ties are many, which I need not ftand to repeat at Lengthy only, 1. How will this accord with the Do&rine of the Reformed Churches and Divines, that harmonioufly teach the contrary ? And how does it agree with our Confej/ion and Catechifms, which we fign an Aflent to > particularly, where they treat of Efetfual Calling. 2. How can we conceive the Atfs of Life, white there is no abiding Principle whence they fliould proceed ? The ABs of Faith without the Spirit of Faith I , 2< How vf Regeneration and Justification. > % How can weunderftand an unrenewed Soul to be the iS»/yVS? of thk iioblefi Aft of Faith that unites to Chrift, and by which we are juffify'd > I fpeak of it objectively, and interefled in him and iiis Benefits ? 4. Whereas there are many ASings in all the Faculties imply'd in justifying Faith, it may be enquir'd, How can it be underftood that the whole Soul in all its Powers, fhould thus, before it is renewed, harmo- nioufly and uniformly go out toward the LORD, aflenting to the R 5. Can the beft of Fruit be produc'd without a Root > Thefe and many fuch Difficulties, commonly enough known and alledg'd, might be infilled on : But I think: it needlefs. Thefe may ferve for a Tafte. I I L A Scheme of Principles exhibited for the Vindication of the commonly received Opinion, viz. That tbo' they are agreed on aO Hands, to be at one and the fame Time ; yet Regeneration in Order of Nature preceeds Juftifi- cation. Prop. 1. I- A Defign being laid in the Decree of GOD to fave t\ eleft Sinners, to the Praife of Grace, by Jefus Chrifl^ they were in the Covenant of Redemption, giv'n to the Son. The Law of Works, by znA& of Sovereignity was relax'd, not as to its Obligation fimply, but info far as it refpe&ed Man himfelf, as the Subjett of the Obligation to doing or fujfering • nor was the Law ftnply relax d as it obliged Man, even eUft Sinners to do or obey -, but in fo far a% it obliged them to obey, in Order to Exemption from the Curfe, and a Title to Life. 'And he, to whom eletf Sinners were thus giv'n, by the Defignation of the Father and his own Confent, was fubftitute in the Room of eleS Sinners, and thereby came under an Obligation in their Stead, to an- fwer the Demands of the Law as to what it requir'd of them, in Order to avoid its Curfe, and entitle to the promised Blejpngs -, or fhortly, he became oblig'd to fiillfil its Demands, as it was a Covenant in their Stead. Moreover he undertook as Mediator, by the Price of his Blood to pur- A 2 chafc 4 An Enquiry into the Nature chafe compleat Redemption for them, and all Things belonging neceflar- jytoir. . o - r t r CoroL My Defign requires nota nice Hating of the foregoing Truths, generally own'd amongft the Orthodox^ only I obferve that from all this, the Purpofe of the Father, his giving elect Sinners to Chrift, his SubttitntioH of him in their Room, and the Son's Acceptation-, foinefo- lation betwixt him and them doth refult, which may as fitly bedefign'd by the Name of an Union, as any Word or Name Rutter. on the Co* I know to aifign. It is granted that this is not venant. Pag. 211. that compleat myttical Union, whereby we are Witf\i Difer.Len P. actually grafted into him as Branches into the 71. Owen yind. and Tree, whether it fliall be call'd a legal or federal, Append. Pag. 42. fundamental or fountain Union, as our Divines dif- ferently term it, I am not concem'd. Yet cer- . tain it is, that fuch a Relation there is, and that it is the Fountain of all fubfequent Advantages to the Eletf. II.. This Relaxation of the Law as to the original Subjc&ofits Obli- gation, in fo far as it was the Condition of the Covenant of Iforh, Subfti- tution ofChrift and his voluntary Sttbje&ion to that Obligation, &c. behig all, in the Purpofe of GOD, and Tranfa&ions of the Father and Son, in the Covenant of Redemption, exprefly and diredly defign'd for them who were givn of theFather r it follows plainly, That imme- diately upon ChrhTs yielding o'r Satisfaction demanded, paying the Price, or his Engagement (for that is equivalent where the Undertaker could not, nor would failj there did refult a Right for them to Freedom from the Curfe, and to all the Benefits of his Purchafe. This Right is not what the Lawyers call Jus in Re, but Jus ad Rem. 3 Tis more properly faid, There's a Right for them, than that they have a See Dr. Owen as Right-, fince they know not of it, it is not aBion* to this, againft Baxter able by them, nor is it actually vefied in their Per- in his Death ofChrift, fon. Yet with GOD it is righteous, that they Pag. 68. and Vindic. for whom Juftice is fatisfy'd, a Price paid, Re- Evan. Append. P. 30. demption is purchafed, fife fhould at the Time and in the Order agreed on, be put hi aBual Pojfef. fon of thofe Privileges. TheUfe of this will appear in due Time. The Foundation of this Aflertion lies in this plain Scripture Truth, J?*. That tho' the ultimate Defign. of all is the Glory of the adorable Trinity^ yet the principal fubordinare End, proper and immediate De- %n of Father and Son in the Undertaking, Exhibition of Chrift in the of Regeneration and Juftification: 5 the f lefh, # his Obedience and Death, under all Confiderations of it, as a Satufaftion, Attornment, "Price and Ranfom, was not to obtain Liberty for the Father, without Injury to his Juftice, to beftow h or a Right to tie Son to Redemption and the Benefits of it, that he might beftow them on whom, and on what Terms he faw meet : But the Salvation of Sinners, and the Redemption ofPerfons. The whole not only includes a remote Refped to Sinners : But the Salvation ofPerfons being defign'd, the Oefignation of Chrift to the "Work of Redemption, &c. his whole mediatory Office and his Undertaking and Execution of it priinarly aim'd at the Salvation of Sinners. It was not the hnpetration of the Effecfs abfohttely, but the Salvation of loft Simters by them that was primarily in view. This is plain from this, That the Whole of the Mediation of Chrift waspurfuant to the Purpofe of GOD, with RefpecT: to the Salvation of Sinners. The Scripture fpeaks not of the abfolute Procurement of thefe Things , but it conftantly includes a direct Refpect to Sinners, to their perfonal Advantage. The Father fent, the Son came tofavs them that were loft^ our Sins were laid on him. He was made a Curfe for us, that we might be made the Right eoufnefs of GOD in him. He was made LORD of the Dead and the Living-, or, which is the fame, had Power given him over all Flefl)^ that he might give eternal Life to as many as were given him of the Father. In a Word, they, who ever they were, for whom Chrift died, of which we difpute not now, being in the Defign, and all being for them, with a dired and immediate Refpect to their Advantage, a Right there muft refult/or them. This is oppos'd by Univerjalifls, becaufe it undermines the Foundation of their whole Fabrick, viz. That the Effect wherein the Death of Chrift, as a Satisfa&ion, Ranfom or Price, did terminate, was the Procurement of the Things, or Impetration of them, and not the Advantage ofPerfons by the Application of them. But this muft not make us forgo what the whole Tenor of the Scripture uniformly bears Witnefs to. The Charge of Antinomianifm will be anfwer'd by the next Propofition. • III. Pardon, Abfolution from Guilt and all thofe faving Bleffings Chrift purchas'd fub Ter?nino, that is, It was agreed in the Contract, whereby Chrift was conftitute Surety and Mediator, that thofe BkJ/ings Ihould be a&ually giv'n out to each of them, for whom they were 'defign'd refpe&ive, in their feveral Generations, in the Seafon and Order prefixt by GOD, to the Praife of glorious Grace. Cor. Hence we fee that the EM can lay no Claim to any Thing, on Account of ChrinVs Satisfaction or Purchafe, but at theTime, and in the £ r An Enquiry into the Nature the Order agreed on, and therefore, till then, in thcmfelves, they arc in no better Cafe than others. Cor. Hence alfo we learn the true Reafon of this, That they, for whom Satisfaction is made, a Ranfom paid, Sec. do yet continue under the Curfc or Wrath of GOD, as well as others ; It is not becaufe Chrift paid not the Idem, the fame in Specie or Kind, that was due from Sinners, as Baxter fondly fuppofes ^ but the true Reafon is, That all thefe Privileges, being contriv'd and provided by a Concert betwixt the Father and Son, without the Sinner's Knowledge, or any Contribution of Counfel, Performance, or Confent, it did belong to them who had brought about all this, by the beft of Rights, to give out, at what Tims or in what Order they pleas'd, the good Things defign'd, which was accordingly fixt in the Covenant of Redemption, all being adjufted as to Order and Time. IV, Chrift Jefus the Mediator, immediately upon the Performance of what was demanded of him, was fully difcharg'd, in fo far as he flood himfelf oblig'd, and to him, as Trujlee appointed by the Father ; and Head of thofe given to him, for whom he gave his Life a Ranfom $ The Management of that Right purchasd for them by his Blood, and confir?nd alfo thereby to them, and which, till the Time of their actual Inveftiture, is lodg'd in the Hand of the Righteoufnefs and Faithfnhefs of GOD * The Management of this Right, I fay, tor their Behoof, was wholly committed to him, and Accefs allow'd him at the refpedtive Terms agreed on, to fueit out, claim and demand the outgiving of the Privileges, and the inverting of the Perfons with the attual Right to them, in the Order agreed on, and in due Seafon, to make the Claim, crave this at the Hand of the Righteoufnefs and Faithfulnefs of GOD, is the Defign of his InterceJJion or appearing in the Holieft with his own Blood, which is the Ground of his Claim. This Truffl and Province h# faithfully manages. The faithful Advocate never fails, in due Seafon, to put in his Claim. Cor. This Difcharge of our Debt to our Surety, tho' 'tis not our purification properly and Jlriftly fo calTd ; yet our Divines, Chamock 9 Witfius, &c. do not unfitly term it our Fundamental ox General Jujlifi- cation : Becaufe it was for us he fuffer'd and paid the Ranfom, and offer'd this Oblation. The Right and Privileges purchas'd andconfirm'd by his Death was for us. And the Provifion made for the Conveyance of this Right and Privileges rejpetfs us, and the Conveyance of Right and Poffejfion is hereby abfolutely fecur'd, tho' mean While, in our fclves, we are as before, till the Term agreed on come. V. Whea of Regeneration and Juftification* j V. When the Term prefix'd, for the a&ual outgiving of Privileges, draws on, 'tis fo ordered, That the Elett Soul is fummon'd, at the Inftance of the Jutfice and Law of GOD, for his Violation of the Law, The Charge is infore'd on his Confidence * GOD, in the Word's Dif- coveries of him, thro' the Spirit's Influence, joining with the Word, is fifted as Judge. His Vnfence, Majejiy, Jujtice and Holinefs are realized to the Sinner, and he Hands now in this lower Court, at GQD'sTribunal erected there. He is beat from Denials, Pleas, Extenuations, Shifts or Evafions, that he can devife : "Whereon he ftands at this lower Tribunal before GOD, Self-convifted, and with his Mouth flopped. VI. If any Sentence Should pafs, while Matters ftand thus, it muff unavoidably be a Sentence of Condemnation. The Charge is prov'd, the Libel is relevant, all Pleas made are repell'd juftly nay, paft from by thePannel. But the Term being now come, the faithful Advocate, that will lofe none of his, fteps in, appears in the Higher Houfe, where he is entred with his own Blood, and puts in his Claim, on Behalf of the Criminal arraign'd before GOD's Tribunal below >, to this Purpofe, tho' not in fuch Words, if in Words at all I enquire not, " This poor ; " Criminal was thine by Creation, thy Prifoner by his Rebellion : But " thou gaveff him to me. I bore the Gufe of the Law, due to his Sins, "- for him, behold my Wounds ! I purchas'd all faving Bleflings, lo " there is my Blood ! the Price of Redemption. The Term is come. . " I crave therefore that in Confideration of what I have done and " fuffer'd, he be acquit, purchas'd Grace given out to enable him to " put in his Claim at the Bar, where he now ftands perfonaily convict: ; " And finally, that thereon he be abfolv'd, accepted and entred to " orderly Pofleffion of all purchased Privileges. Chrift's Appearance in the Holieft for us mull be allow'd to import no lefs by any, who own the Orthodox Dodtrine, as to Chrift's Oblation and Intercejfion and their •: mutual Relation. Cor. Chrift's Intercejfion, tho' 'tis reprefented as a "Prayer • yet is not ftridtly fo h But in as far as concerns himfelf, 'tis a Claim of Right, tho' as other legal Claims, out of a Regard to the Majefty of the Judge, it's manag'd in Form of a Prayer, or what is equivalent thereto -, or rather it is reprefented in Coyidefcenjion to our Capacity, after this Manner : The Way of tranfacling Things in Heaven, betwixt the glorious Judge,. and Advocate being above our Reach. VII. This Plea being made above, on Behalf of the Sinner convict at GOD's Tribunal below is admitted^ and the Admiilion of it, in what Manner g An inquiry into the Nature Manner foever it is done, imports, i. A reckoning of Chrift to the Criminal, or an Acknowledgement that his Undertaking refpected this Sinner, now purfued by the Law of GOD, before GOD's Tribunal on Earth. 2, An Acknowledgement ofthe Duenefs, or to fpeak more properly an Acknowledgement that Absolution is of Right due on Account of Satisfaction made, and all other Privileges on Account of the Price paid. 3. In Confideration of the one and the other, Order is, as it were, given out ( I fpeak after our Manner of conceiving and exprcfling what is above our Reach ) for the aftual putting the Sinner in Pojfejion of thefe Advantages refpedtively. This is what Dr. Oven calls Absolution in Heaven^ before believing. And it is, as it were, a fecond Step, Moment, Inftant, or as Witfm fpeaks, Articulus of the Sinner s Jujtification. But this being of great Moment, for clearing the Difficulties above-mentiorfd, we mull: illuftrate and confirm it. Obferve 1. Tho' this, in Order of Nature, preceeds any Grace in the Sinner 5 yet this Regeneration, Believing and Justification are all at one and the fame Infant of Time. 2. However in our Way of expreffing the deep Things of GOD, and for our more eafy Conception, we are oblig'd to think and fpeak of each of thefe as diftinft Acts h yet we pretend not to determine the Manner how thefe Things are done, and fuch a Plea is made, its ad- mitted, and its Admiffion imports what we have mention'd. 3. This is no new nor lingular Opinion. Many of our old Divines have gone further in their Expreffions: But what we have pleaded for,is no more than the native Confequence of agreed Dr. Owen on the Truths before laid down. Dr. Owen, who was Death of CbriJt,?.6S. remote enough from Novelties, aflerts this at &c. Length, and defends it againft Baxter, in his Vind. Evan. App. Difcourfe of the Death of Chrifl, and Appendix Witf.Ctfp.iiQ.P.130. to Vindicis. Evangelic*. And Witfus in hit Difiert ationes Irenics, pleads for it. 4. Befides the Confirmation given to it, by the foregoing Propo- pofitions, unavoidably leading to this, we may add, That 1. This is the Order the Scripture directs us to, Rom. 8. 32. Chriftis firft delivered for us, then given to us, then with him all other Things. 2. The giving out of the firft Grace, viz. Faith, in Scripture is declar'd to b* an At\ of Righteoufnefs, 2 Pet. 3. 3. The Saints are faid to obtain Faith through the Righteoufnefs of GOD. But this it can no otherwife of Regeneration and Juftificationi 9 'Be, but in Confideration of the Right obtain'd by Chrift, and 2s it pro- ceeds upon an antecedent Admiffion of that on their Behalf, which is all that is intended. Again 3. 'Tis exprefly afferted, That it's given vs on the Behalf of Chrift to believe, Phil. i. 29. or for his Sake. Now this imports, That GOD in giving it, has a Regard to what Chrift has done for them, and that he thereon gives it out, as what is of Right due, on Confideration of that. Arid this is all that's intended. 4. How comes the Grace of Faith, for Example, to be given to Peter, and not to Judas, for Chrift's Sake ? Is it not that GOD loolcs upon Chrift, as funding under another Relation to Peter than to Judaj> And what is this, but to reckon him to the one and not to the other > Dr. Owen adds, That perhaps this may be what is intended by the Jutti- f cation of the Ungodly. t Kom, 4, 5?. But as he is not peremptory, fo neither {hall I be. 5. Yet I fay, this is not Jufi'f cation of the Sinner, tho' 'tis a Step to it and iffiies in it. And that 1 . Becaufe it is not, at leaft, ordinarly, fo call'd in Scripture. 2. This is a Sentence paft, it's true, by GOD, hut not in that Court where the Sinner ftands perfonally arraigned. '% This A£l terminates not on the Sintier. In it felf it goes no further than, as it were, to fpeak after our Manner, a Warrant for the Out- giving of Grace, to put the Sinner in Cafe to make his Plea, where lie now ftands convi&ed. The Sinrfer is as before, till this is executed* which is at the very famelnftant. I confefs, Cor. This Reckoning of Chrift to us, makes, as it were, zfecond Step or Advance toward that compleat Union defign'd. VIII. This Aft being paft in his Favours, who now trembles at the Bar knowing nothing of it, is inftantly executed. The Spirit df Chrift takes Pojfejjion, creates a Principle of Grace in the Soul j and in the wife and exaft Providence of GOD, Chrift in the Promije is held forth as the Ordinance of GOD for the Salvation of Sinners, and par- ticularly as the Propitiation : The poor Sinner himfelf, through the enlightning, enlivening and quickening Influence of the fame Spirit, in that very Inftant, clofes with, and accepts of Chrift as his Righ- teoufnefs. ^ IX. Hereon immediately GOD the Judge acquits the impanneVi Sinner, lifted before him perfonally, and receives him into Favour, only on Account of Chrijl and his Rigbteonfnefi imputed to hiiil. The Nature of which is properly callcf Jujlifcaiion. We need not' enquire into it, being commonly difcours'd of. B 3L This 10 An Enquiry into the Nature X, This Juftification, properly fo call'd, differs vaftly from that- Ab- fohttion in Heaven formerly* mention'd. For, . i. The former A3 did not reach the Sbmer himfelf; But -now th.c Siyiner is pcrfonally acquit^ by ah Aft of GOD, terminated in the Sinners Confcience. For, 2. In this Sentence, the Plea of Juftice and Law againft the Sinner manag'd in his Confcience, is declared void, and- let fall for ever^ fo that none ever can again, by Warrant from GOD, infift againft the juUifyd Sinner \ upon that Charge, to the Difturbance of his Peace, "or his Condemnation^ - 1 deny not that a litigious Accufer of the Brethren, and with him his^formdConfcieyice, may abufe this, to give the poor Creature Trouble. But, 3. In this Sentence^ and by it, there is a claimable Defence, that juftly may, and inftantly fhould be taken hold of, and pleaded for the Relief of the Confcience, againft all Difturbances of this- Nature. And this with the former clears what is mean'd by terminated in Confcience. 4. The Sinner by this has immediate Accefs to Peace with GOD and his Favours, the' fornetimes he cannot at firfl: recover fo foonout of the Fright his former Condition cafjs.him in, as immediately to ufeit. $. This A3, as any one may fee, is an A3paft here on Earth, thql by GOD, immediately and diredtly refpefting the Sinner himfelf fifted before GOD, as above ; whereas z\\ former A8s reached not him- felf .pcrfonally, but did terminate on Chrift our Bead and Advocate > 9 for the Behoof of Sinners. XI. By the foregoing Proportions it appears, That thV the compleat Tnyftical Union, betwixt Chrift and ele3 Sinners, is hot before. Faith -, yet there are feveral Sorts of Unions before it,and each of them attended with Its own fpecialUfe.and Influence.-. Nor is there A any Danger- of Anti- nom'ianifm here. ] The moft zealous Oppofers of Gofpel Truth ft atcd Antinomians grant all that I advance. 'Dt.Wil- Cap. 11. Pag, 92. Hams in particular, afferts all that I defigri moft exprefly -, and our Divines fay the fame; Witf Dijferh Tren. 1 . Chrift and they are one in the Decree : Which Cap, 6. Par. 1, 2, 3. yet infers Nothing, fays Witftus,. but that inTime they Jb all be' a3u ally united.. 2. They are one Federally, or as others exprefs it, Legally, by Virtue of the Covenant of Redemption, .wherein Chrift is conftitute Head of the Mtc3, and Surety fubftitutc m their Stt0d\ which yet infers no prefent Alteration of Regeneration and Justification, n 'Alteration in' their State, but leaves them as before, until, in the Or- der agreed on in that Tranfa&ion, they are brought out of it. 3. They are one in- Nature-. Ch rift taking Part with the Children herein, that be might redeem them, being omnear Kaufman.. 4. They* are' one really, tho upon their Part only pajtvely, when the "Spirit of Ch rift in his Name, takes PofTeiTion of, and unite's them to "Chrift. There are two Bonds of Union 5 the Spirit- on the Part of Chrift and Faith on ours. Union muft begin on his Part 5 and his taking hold on us is the'Qufe of our taking hold of hirh,;and fo muft be, in Or- der of Nature, before. Thefe Things are not contefted -, and yet are of chief Ufe in the Bufinefs in Hand. XII. 'Tis likewife apparent from what has been difcourfed, ;That •the Sinner's Difcharge advances by Steps «, fome of which do preceeJ 'Faith . f. Theve : htlntfunda?nental6 Vfits-ubijltp, Cap, cation, as Ooarnock and Witfius call it, when to. §, 2, 5,4/ 'Chrift was difcharg'd. This is in Time ante- cedent to purification. 2; There is that Absolution in Heaven, which we have cleard and Cbnfitfn'd' above. This; is not in Time, but in Order of Nature only antecedent to Faith. V '' '?; There is Jujtificathn jtriclly and'properly fo eal!\^ which ihniie- diatcly follows Faith I V.; - 4fife Principles wore largely laid down, explain \l and confirm^ doVe, more Briefly jummdup, and offer d in d joint View^ that their Influence into the ^cfolimon\of the ckoMc-men- liond-QijpMtm may mm -cledrty'^pear, Prop. 1, /CHRIST JESUS, in the Covenant of Redemption was lb*'. />>" ^bftitute^nddidfubftkutbhimfclfa^, Surety an2 ~.^ thofe giv'n to him. of the Father,, obliging therebfhim- &WWtotfamsj*UfyW zn i ^dm&"cdmpleat B * • Redemption i Z: An Enquiry into the Nature Redemption for them, by hi* bearing the Curfe for them, to purchafe to them all faving Bkffings, . II Immediately upon his Performance or Engagement equivalent to Performance, a Rigut for thofe, giv'n to him, to all thefe .BleiFuigs, did xefult, tha{ is, it became Righteous with GOD to give, under the Reftridtion juft now to be mention d, xRight to and Poffeffion of all thofe Tilings procured for them, by the Satisfaction, Oblation and Pike of Re- demption above-mentiond. III. All thefe Things were purchaft fub Termino, that is,- to be a&ually given out to the Perfons concern'd, at a Time, and in an Order agreed on, betwiit Father and Sox, who w^re the Contrivers and Ma- nagers of this whole Matter, IV. Immediately upon Performance of what he oblig'd himfelf to 3 Girift was difchargd as to his own Obligation, and actually inflated in the Pojfejion of what was promis'd himfelf. The Right purchafed for Sinners, being lodg <1 ftfely in the Hand of the Righteoufnefs and Faith- fttlnefs of GOD, A&ion was allowed him, as their Head and Truftee, for their a&ual Investiture with Right to the Pofleffion of all in the Time and Order agreed on. V. When this Term approaches, the Sinner on Earth, by a Sumr mons, at the Inftance of injur'd Jujlice, is lifted before the Tribunal of GOD here below, where GOD is prefented to him, in his Majejiy and Hplinefs, as Judge, by the Word and Spirit ; and here, before GOD, he is charged, convifted, and his Mouth tlopp'd.- VI. The Lord Jefus Chrift, the vigilant and faithful Advocate, knowing fully the poor Sinner's Cafe, viz.. That " he is now on " Earth arraign'd before GOD's Tribunal, and duly convidted there, " and that he cannot orderly be difcharg'd, but upon a Plea, where- " in he is really and a&ually interelTed, and his Intereft evidled be^ u fore the Judge in that Court, where now he ftands perfonally filled. The bleffed Advocate knowing, I fay^ this to be the Cafe, and that Term being new come, he moves his ABion in the holieft, in the higher Court, before the fame Judge, on Behalf of the Sinner, where he is tnter'd with his own Blood. VII. This Aftion is admitted, his Plea fujiainl, and Sentence pafles thereon, which ifiues notfirft or immediately in the Sinner's Difcharge, but only in what is preparatory thereto, viz. The prefent Out-giving of what is necejfary to inflate the Sinner, in an aftual and attionable Plea, and enable him to put in w orderly Claim for a Difdttfrge, where he i$ now .-/ °f Regeneration and Juflification* 1 3 now arraign'd, that is, the fending of the Spirit to work Regeneration, and thereby enable him to accept Chrift freely offer'd in the-Gofpel, by Faith : By which being united to Chrift, his Righteoufnefs be- comes pleadable and is prcjented. The fuftaining of Chrift's Adtion in the higher Court, is that which we call Ahfolution in Heaven, which has be^n explaind and confirnVd above. VIII. Chrift's Action being fuftain'd in the higher Court, tho' it does not of it yW/" liberate the Sinner immediately -, yet the Advantage of this Sentence in Chrift's Favours, for the Sinner's Behoof is that, I. The Curfe of the Law cannot bealledg'd againft the Out-giving and aSual Collation of the Spirit of Grace, or Faith in particular - 5 this being inftrucled, That Chrift has born it for the Pannel. 2. Thefe Things being demanded, and a Price pay'd for them, they inftantly are ordered for the Sinner, as what cannot of Right be deny'd, in Confideration of the Plea now made in due Time. 3. Immediately hereon, the holy Spirit in Chrift's Name executes this, takes Pofleflion, enables to believe, and makes the poor Sinner believe, working Faith in Principle and Act, and by this myjrkal Union begun by the Spirit's Entrance, is now compleatedby Faiths clofmgmth Chrift, and making him its Flea. IX. Immediately hereon, GOD juftifies the Sinner, by an A£t termi- 'noting on his Confcience, or on him perfonaUy confidered, freeing him from all righteous Purfuit, upon the Charge now alledg'd, conjlituting him free, and accepting him into Eavour, allowing him to plead this Acquittance againft all Accufations, Rom* 8. 33, 34. v. Application of the foregoing (Principles, for removing of the above-mention d Objections, and o&er Things fuggejled t* the fame tpurpofe. IF the Satisfaftion of the Mind in a full clearing of the Difficulties < had not been aim c d at, fhort Aufwers without fuch a Procefi, might have ferv'd moft of them ; But the Way being now prepared, F&fliaildireaiy aniwer thenar •. 1 4 An Enquiry into. the Nature GO!) Curfc ? ftill to be conjidercd as fuch, until he btjufiffd. Anfwer I. Thofe of the oppose Opinion, atleaft, fuch of them as we have principally in View, are burden'd with the fame Difficulties. The A$ oijuUifying faith, being an Effect of fecial Grace, wrought in the Soul of a Sinner, antecedently in Or dine Confide r at ionk or Nature' to Jufiifcatmi, the fame Difficulty maybe moved about the one as the other. How comes GOD to fend his Spirit to work Faith in a Sinner, yet under the Curfe ? 2. Admitting what has been faid above, as to the Claim put in by the blefled Intercejfor, and GOD's Admittance of it, there's no Difficulty aj all in the Bufinefs to conceive, That GOD granting himfelkfatisjy'd as- to, the Criminal's Sim, admitting a Price of Redemption paid for all faving Bleffings, in Confederation of that Satisfa&ion- and that Price, made and payM, and theJBettefit of it orderly claimed, in due Seafon, gives out what is at prefent neccfTary, .for inflating him in the attual RigJrt, to full and perfonal Abfolution. GOD hereon giving out thofe Privi- leges, looks on the Sinner indeed, as yet under the Curfe-, but with&ll,- as for whom that Curfe was born^and to whom he is, by Viftue of his Transaction with Chrift, -who was made a- Curfe for him, oblig'd to collate what was purchas'd, in Order to his perfonal or plenary Dit charge. Obj. II. 'Tis alledgM* That this is contrary to that Order, that the very Nature of Things directs to, that a Sinner yet under the Curfe, fhould be ftamp'd with rhe Image of GOD, or that one dignify'd with this Image fhould be under the Curfc ? Firft, Wrath would be remov d, a Right given, and then Privileges. This Order the Nature of Things directs to. Anf. i. There were fome Difficulties here, if Matters flood To for feme Time: But both, being at the fame Infant/tisTcarce worth While to debate it. 2. Allowing it abfurd to imagine, That one under the Curfc fintply, fhould be dignify'd with the Image of GOD ; yet it is not fo, That a. pinner for whom Satisfa&zon is made and admitted, as above, and this Privilege purchajl fhould he thus dignify'd in Order to enable? him to put .in, .at thctf very Infant, a Claim to a perfoml and. plenary ' Dif* charge, 3. The of Regeneration and Juftification. 15 3. The /rS Refult ojEChrift's Death being the SatisfaSion 0} JuUice, forotlr Offences, according to our Way of conceiving, the Order of Things is fufficiently hereby fecur'd, in as much as there is no BleJJing- imparted, but upon Satisfaction fir7t made, and a Price pay" d. As to the Order of the, Inveftiture of the Perfons with Right, and poffeiTing the Perfons of the Privileges, we muft allow GOD to be the belt Judge. Obf III. . This makes the Objed of GOD's jnfiifying Acl to be,' not an ungodly Sinner, but a renewed Saint, contrary to Ro?n. 4. 5. And confequently the Offer of Rcmifiion is to Saints and not Sinners. This being much infifted on by fome, wcfhall conlider it the more large- ly- Anf. 1. 5 Tis obfervable in Scripture, That no Man is term'd Righteous or Unrighteous, Godly or Ungodly, mccvW on Account of habitual Rigbteoufnefs. Thefe Denominations always refpecl Acts. He that- doth Rigbteoufnefs is righteous. Now the Perfon at the Inllant of Justification is one, all whofe former. Actings have been ungodly, and who antecedently to his Justification has not done any Workt of Rights* oufnefs, 2. This Ezpreffion being here us'd with Refpe£t to Justification, it muft be taken in that Senfe., that relates to the Bufinefs in Hand, and he is to be deem'd Ungodly, who has no Godlinefs, that the Judge can admit, in Judgment, as a Ground of Juftification, In the Eye of the Law he is Ungodly, have what he will, and as to this Bufinefs. Here then, and in a Lav? Senfe he is Ungodly, having no Plea, but {landing convict, with his Mouth ftopp'd. 3. According to -.the above-mention'd Scheme, he can have no Eye to any Thing in himjelf, as contributing to his Justification, either habitual or aftuah For, I. Habitual Grace is not difcernible in it felf y but only in its atlings. 2: There is no AS of Grace, previous, in any Tnftant of Time, to juftifyivg Faith. And, 3* At that very Inftant he is .juftify'd. Whence ? tis evident, That he can difcerri no Grace in himfelf, till he is jufiiffd, and fo can lay no Strefson any. 4. Tis hence evident, That Faith is the Outgoing of the Soul of a poor Sinner convi&ed of his own Ungodlinefs, that fees nothing in him- felf, but Sin and Guilt, after Chrift for Right eoufnefs, and who is fully fatisfy'd, That if GOD enter into Judgment with him, upon his own Gcdlincfs, he has none at all, no ASs of Rigbteoufnefs, that can be admitted, much lefs a compleat Rigbteoufnefs - 7 yea on the -contrary, he is all Quilt 7 Sin; m& Defilement. f. >Nor 1 5 An Enquiry into the Nature 7. Nor can the Judge, in Juftification, have Regard to it Were he to proceed upon habitual Holinefs, this would not pafs according to the Rule >, the Renovation being but in Part. AndfovA&s, the Sinner ha* none. So if Sentence fhould pafs upon him, with Refped to this, the Judge could not avoid to condemn him. He muft legally fndhim Ungodly , and as fuch condemn him. 6. I may add, When GOD is faid tojujlify the Ungodly, this JnBifying is not reftri&ed to one precife A&ion. All agree, it takes in the Imputation of Chrlft and his Righteoufnefs, and not meerly the A3 of Acquittance thereon, which the Sound of the Word feems to imports Take it in this Latitude, as I fee no Reafon why we may not, and then the firft Inftance of the Imputation of Chrift, as we have heard above, is in Order of Nature, before either Faith or Regeneration^ as we have clear'd above : Tho' formal Imputation and Justification is confe* quent hereto. 7. From all this, 'tis evident, That this Account leaves no Room to Minifters to infinuate to their People, That they muft not adventure by Faith to betake themfelves to Chrijl's Right eoufnefs, till they fee fuch and fuch Qualifications in themfelves, Regeneration, Repentance or the like, which is the Danger that the Movers of this Objection fcem very apprehenfive of ^ and to avoid which, fome of them have us'd Expre£ fions obnoxious enough to Mifconftru&ion. The Minifter dealing with the convine'd Sinner is not to bid him look inward, to fee whether he be regenerated, and truly repents ^ and if he finds not thefe, not to expeft Jujlification, or go to Ch rift for it. Such, an Enquiry, before Juftification, is vain and prepofterous, and'tisimpoifibleeverto believe on thefe Terms : But he is with the Apoftle, A&s 16. diredtly to prefs, Believe on the Lord Jcfus Chrift. And on the other Hand, the Sinner, like the poor Jailor, without any fuch previous Enquiry for Qualifications in himfelf, fhould dire&ly grip to Chrift for Righteoufnefs, as one altogether loft in himfelf, and deftitute of any Qualifications that can avail him. And yet all this is without Ifai. $$. 7. Prejudice to Minifters preifing Converfwn, Repentance Mark 1.16. and Faith, at the fame Time, as Scripture Precepts ABs 3. 14. and Examples require, and that without troubling -^#.5.30,31, themfelves or People, with the Difputes about the Acls 26. 18. Priority or Pofteriority of thefe, in Order of Nature, while it is agreed they are all at the fame Time, Hundreds have, fuccefsfully preach'd the Gofpel, and many mo receiv'd it, without ever concerning themfelves in thefe Queftions. Ob], of Regeneration and Juftifiaition. : \ 7 . Obj. IV. How can the. Soul be Partaker ofjpiritual Life before its " Union with Chrift the 'fountain of Life fy Union is by Faith, by which we come to drift for Life : But; the Order aflerted renders this Errand needlefs, becaufe we have Life before Union, Anf 1. We have before clear'd, That ttare are fever al Kinds of . L T nionbekiecompleatmytficalUniou. And as to this, Orthodox Divines, the moft zealous Oppofers of Antinomianifm not excepted, do agree. And eacli of thefe Unions are attended with fpeeial advantagious In- fluences with Refpect to the Elect. 2. To anfwer more clofly, This pajjive Union, as we call'd it above, flowing frem the Spirit of Chrift, its taking Pofleffion and working a vital Principle, muft, in Order of Nature, preceed all Acts of ours. Uyiion muft begin on Ins Part. The fir ft uniting Al belongs to the living Principle. Trie Spirit enters into the Body and actuates it, and tl^e Body, by Life deriv'd from the Spirit, cleaves again to the Soul : Juft fo, Chrift the Head, by his Spirit firft a&uates trie dead Shiner, and he thus enliven'd by this derivd Life, cleaves unto Chrift again. 3. 'Tis hence evident, That it has no Life, but upon CbrisTs Account, and what is derived from him. 4. It actively receives no Life, till by faith, it is ingrafted in hiin, and comes to him. $. Upon the Sinner's coming to Chrift, he receives the Life ofjufti- ' fication. He that is abfolv'd, efpecially when in himfelf he deferv d to die, receives his Life, as he that is condemn'd lofes his. 6. By Faith we receive the Life of SanBification, and that in a two- fold Smfe, 1. By our clofing with Chrift ox coining to him, and the 7^ that the Soul then gets of him, the Principle of Life fonnd in the ■Soul, gets Life, is quick'ned, enliven'd, and Graces are put into A:lion. Till this View is got, all lies as it were dead. Alfo, ?. By the continued Exercife of Faith, the Increafes and daily Supplies of Grace are con- veyed for carrying on the Life of Simplification. Thus it is betwixt the • Vine Stock and ingrafted Branch. The Stock fends up quickening br'insnccs to the Graft • the Branch thus enliv ned, firft cleaves to the Stock, and then the Union being compleated, and all Conveyances op ned. Life In ' Abundance is Tent from the Root, whereby it - fends forth Leapes, ■ Flowers, and Fruit, each in their Place and Seafon. The Life of Comfort is wholly by Faith. And -this is the Life of There's no Comfovi but by Faith. C 8. Eternal 7- T Life. ' i fr An Enquiry into the Nature, Sec. . 8. Eternal Life in Right and PoJfeJJton are by Faith. And this is fufficient to remove this Difficulty. Obj. V. Does not this make the Collation of the Spirit antecedent to Faith ? Ard yet 'tis by Ftff^ we receive the Spirit, Gal. 3. 14.. Anf. 1. The iSjp/nt is received paffively or improperly in Order to build us up a meet Habitation, lively Temples, Sec. and we being thus prepar'd, he is a&ivelyby Faith received, as an Inhabit ant, to dwell in us, and ad in us, as Occafion requires. 2. They who chufe the other Side of the Queftion, muft allow, That the Spirit is given to work Faith, and fo fall under their own Argument. Obj. VI. Does not this teach, That the Heart is purify d before Faith, contrary to A8s JJ. 9. that tells us the Heart is purify d by Faith ? Anf. 1. Faith it fclf is, as Dr. Owen well obferves, a principal Part of the reftor'd Image of GOD, and fo of Dr. Owen of the our Purity. What the Obje&ors anfwer to this, Spirit, Pag. 290. may be apply'd to the other Parts of the fame Image. 2. What the Spirit of GOD begins in Renovation is progreffively carried on by the Exercife of Faith, drawing purifying Vertue from Chrift. And this is the Intent of the Text. Obj, VII. Is not the new Creature begot by the immortal Seed of the Word? Or, are we not born again of incorruptible Seed by the Word of GOD, which liveth and abzdeth for ever, 1 Pet. 1. 23? Now how can* the Word have any Effeft, without the Inter veniency of Faith ? It does not profit, but as it's receiv'd by Faith \ therefore Faith muft be ante- cedent to the new Nature. Anf 1. Not to take any Advantage from the additional- Claufe, fixing the Senfe of the Word here mention'd, I afk, fincc Faith comes by Hearing the Word of GOD, Rom. 10. and the Word can have no In- fluence, but by Faith, muft not 'Faith be before Faith ? The Argument is the fame. 2. The plain Intent of fuch Words, in both Cafes mention'd, and the like, is, That while, in the Gofpel Difpenfation, the Word is ©bje&ively prcpos'd, and the Mind converfant about it, the Spirit of the LORD, ufing it as the Inpument, Mean or Channel of his Influences, works Faith 9 begets or forms the new Creature, 2M!n — ■ , I )«. ■ . ! . — A N ENQUIRY I NTO The Nature of GODs A& of Juftification, 5^ u \IS generally agreed, amongft Orthodox Divines] That the I . Word JuJfification 9 2is it relates to the Acquittment of a Sinner, JL Is to be underftood in a Forenfck or Law Senfe-, and that, by it, we are to underftand, a juridical A3, whereby, GOD, as Judge, upon the Righteoufnefs of Chrift, does acquit the Sinner, and accept him into Favour, Now, whereas, 'tis certain, That the Sinner is really fiftcd at GOD's Tribunal, and there accus'd, by the Law, Confcienc? and Satan\ and *tis no lefs clear, That, upon his believing, he is acquit, Sentence paffes in his Favours, and he is juftify d by GOD v it may hereon jnodeftly be enquir'd, Hw GOD- gives out Sentence in the Sinners Favour? Thefe Things are not vifibly tranfa£led. Nor is the Sentence audibly pronounced by any particular Fgrin of Words, in the hearing of the Sinner arraignU v much lefs, in the ii^arfngofBy-ftaHders/ The Queftion then is, ftbat is that AS tfQOb ? Or, How does bs'exprefs that AH abfolvatory ? C 2 Thfc 20 An. Enquiry into the Nature of ThisQueftion is rarely, and but fparingly touch'd at, by our Divines- fo far, at leaft, as I knew. And therefore we conceive much Mcdefly. and Sobriety is requifite, in the Determination. Yet, fome having deliver 'd their Opinion, on this Head, I hope it will be no Prefumption to enquire a little into it, providing always, That there be no Attempt, to be wife above what is written, which? ?w ©■;&», we fhall endeavour to guard againft. I find there arc different Apprehenfions of this Matter, among Divines. • I. Some there are, who diftinguifti hetwixt fentcntial and CDnftitutive Justification. The Sinner, fay they, immediately upon his believing is conUitntively juftify'd, Rom. <>. 19, by the Go/pel Law. Again, he is fcntentiaUy juftify'd, when the Judge, at the Day of Judgment, pafleth Sentence upon him, acquitting him, according to the faid Law. yyw 'T'Vnejju^wv Thus Mr. Drumatt expreily delivers himfelf, Great Propitiation, denying flatly any Ail of GOD, as Judge, ac- £dit, 2. Pag. 107, quitting any particular Perfon in Time. He 108., 109. admits of no Aft of GOD, but that which is Rccloral or Legijlative, in the. Conftitution of the new Law of Grace. This Opinion, however dogmatically delivered, as clear and nnqueftionable, I muft confefs, does not fatisfy me -, for feveral Rea- fons. , 1. The Scripture Reprefen.tation of the State of the Sinner, at the. Time, when he is juftify'd, feems unavoidably to require the Interpofi- tion of fome A& of QOD, applicative of the Law, Rule or Promife (call it which you pleafe, of this I difpute not now) to the Sinner, now perfonally attaek'd, .coiiveeno before the Judge, accus'd and con- victed. How fucli an one can be free, without the Judge's Interpofal, on his Behalf, I know not. Nor feems it very eafily intelligible. The Sinner's own pleading of the Conjtitution or Law will not end the Dis- pute betwjxt him and his Accufers a if the Judge is filentj as it never does in the like Cafes among Men. 2. Jujiifi 'cation is exprefly faid to be the AS of GOD, Rom. 8. 33. In like Manner, we read of GOD his forgiving of Sin now, or at a definite Time, and not before -, which cannot eafily be reconcil'd to this Opinion. And I doubt, if the Scripture, defigning to fet forth. fuch an Act of GOD, could ufe Terms more fignifiwuit ro this Purpofc, than thofq it" has-radcUfc'of. * This GOTjs AEt of Juftificatioju 2 1 3. This Opinion feems entirely to deny fentcntial Juftif cation. Fory as to that J v ft if cation, which is commonly fo call'd, at the loft Day, 'tis a Thing altogether See Dr. Owen on different from that, which the Scripture fpealcs Juft if cation, P. 223, of, under the Name of Jvftif cation before GOD. 224, 225, The Judge, the ShrfU 0/ the Perfons, the Ground and Z)f/rgw of the Procedure are altogether different. 4. The Rejoimcd Churches, in their Confefions, fe em harmonic ufly agreed in this, That jfuftif cation is an Aft of GOD, applicative of the GcJ pel, to -the Sinner's See Harmony of aHual Relief, upon his believing, and at the Time Confefs. of it. This, 'tis like, wculd not have much • Weight with the Author, were he alive, who Great Propitiation, makes no Difficulty, not only to diiTent frcm Pag. 168, &c. the Reform d Churches, but alfo is beld to charge them with talking not very intelligibly, if confiftently with them- felves. But however, this will have its Weight with fober Spirits. II. Others there are, who, befides that Juftif cation, by contouring the Gofpel Prcmife or Law, whereby its provided, That the Believer lb all be juftify'd, are willing to. admit of another ■ Allot GOD, at the Time of believing, viz. Fergufon on Jufti- .An imm anerX AB [ 9% that is, GOD acquits the f cation, Pag^ zo 7. 'Believer in his own Mind. So Mr. Fergufon in his elegant Difcourfe upon Juftif cation. But neither can I fay that this fully fatisfiesv For T. The immanent Ads of GOD are all eternal, nor are they diftinct from GOD himfelf as our- See as to this Ken- Divines generally agree: But this Aft of Jufti- ddlaga'wft Good wine ■ji ration is at the Time of believing, and not be- Parti.Cap.^.Digref fore, and bas;m Effect without him, it termi- Pag. 138, &c. pates on the Sinner, and makes a relative Change. 2. An immanent Aft anfwersnot the End oi Juftif cation, nor comes it. up to the Scripture Account of it, which makes it to terminate in Confcience, and free the Sinner from any juft Impeachment or Accufa- tion, upon the Grounds, whereon formerly lie was impleaded and purnYd, III. Others there are, who feem to conceive, That this Aft of SJQD's Grace jvftif )i*g. a Sinner, confifts in cr rather is, bis powerful Applied- 22 J i Enquiry into the Nature of Appluation or fitting Horns tfye Word of Promife, immediately upon the Sinner s firft believing on, or accepting of the Lord Jefus. For confirming this, feyeral Tilings may be alledg'd, not without fome Countenance' from the Word, as, i. This A3 of GOD is un- questionably an A3 of Grace. 2. Trie Word of Promife is the Channel or Means, whereby all the Grace. o[ the Covenant, of whatever Sort, isconvey'd to us. 3. Tis not the hare Litter or the Promife •, but 'tis the Promife , as utd by the Spirit of GOO, to whom the Appli- cation of faving Bleffings belongs, that doth effedtuate this Convey- ance, whether the Grace or Privilege be in its own Nature real, or a Work of Grace wrought in the Soul of the Sinner, or only relative-, fuch as Acquitment, and the Change thereby made unquestionably is. The Meaning plainly and Ihortly is this, Tne Spirit of GOD, by the Promife of inherent Grace,, produces inherent and real EfeSs -, fuch as holy Difpofitions, holy Affeftion^ &c^ The fame Spirit, by theflro- mifis of relative Grace, and the Application of them to the Soul, effec- tuates a rehtive Change, or produces Effects, which meerly to con- tradiftinguifh them from real and inherent, I may call moral or relative ', ( fuch as Acquittment from Condemnation, Right to the Favour of GOD, and Privileges of Children. 4, 3 Tis agreed among thofe who* are found, That at firft believing, there is a clear Difcovery of Chrift Jefus, as held forth in the Word, by the Spirit of the Lord, whereby the Soul convine'd of Sin, is effe&ually determin'd to clofe with him, as the only Way of Relief. And this A6t of the Soul is now generally thought ■to be the jujtifybtg A3 of Faith. 5. It muft alfo be granted, That at the fame Time or immediately upon the Back of this, there follows fome Difiavery of the Security and Safety of the Soul's eternal Concerns, in Adherence to this Way, That there is fome fuch Apprchenfion, is evident from this one Thing. The rmft difcourag'd Soul, from the firft. Moment of believing, at its worft Condition, cannot think of giving up with its Intereft in this Way, up>n any Terms. This can never be accounted for otherwife, than by fuppofing, That amidft all its Shakings, there is fome Truft, Expectation or Hope of Sahancn in this Way. 6. The Ground of this Hope, Truli or Expectation, cer- tainly is the Promife ofQOD, clear'd, or fet Home by the Spirit of GOD, at the Soul's firft clofingwith Chrift. And this A3 of GOD, fetting home the Promife to the Believer, as a Ground of Truft, and which always does.in fome Sort relieve, as was noted above, I- take to - Hil^jujyfyiug A3 of GOD. If GOD's M of Jufiification. 2 5 If I ' fliould flop here, what has been faid woad appear too dark and perplcxt, and wou'd fail with many of giving a due Underftand- »ing of the Opinion ; much lefs wou'd it be able to fatisfy the Mind as to the Truth of it, or anfwer Obje&ions. I fliall therefore endea- vour to give a clear ard diftinft Account cf what my Thoughts are, which fall in for the Main with this Opinion, which has been but obfcurely propos'd, as being gathered from dark Hints in Writing and Conversion, . Central OhferVations laid down for clearing the Way to the Solution of this Qjteftion. IN Order to a diftind conceiving of this Matter, the enfuing Obfer- vat ions wou'd be carefully taken Notice of. I. Faith in the Lord Jefus has fome fpecial Influence, be it of what Kind it will, into our Jufiification before GOD. The conftant Ufe of thofe Expreilions, that we Dr.OwenofJufti- are juftify'd by or through Faith, while the like ficatioii,Pag.i^,&c 9 ExpretTions are not us'd, with Refp'ecl to any 0- ther Grace or Duty in this Matter, clearly evince what is aflerted* II. The SubjeS of this jnfiifying Faith is a Shiner, cited to and fifted at the Tribunal of GOD, cortvi&ed of Guilt, deftitute of any valid Defence in himfel 7 , and who, in a Word, has his Mouth fiopf d before GOD. No other is capable immediately of this Faith. III. " The Object of this Faith is the Lord Jefus Chrift himfelf, as " the Ordinance of GOD, in his Work of Me- " diation for the Recovery and Salvation of Ibid. Pag. 1 14, &c, " loft Sinners, and as, unto that End, propcs'd " in the Promife of the Gofpel. He that would fee this fully con- frrm'd and explain'd may confult the judicious Dr. Owen his Treatife of J 'unification, Chap. 1, 2, 3. IV. The .Alls of Faith, in Reference to this Obje& requir'd of convin- ced Sinners, and conlpriz d under the general Name of Believing ill him, are feverals, iff, There is an Afentunto the Truths concerning Chrift his Na- ture, Perfon and Offices, viz. That he is GOD viamfiefiedh the Flefi, that ..he is the Perfon, whom GOD of his Mercy to Sinners, made choice 24 A< 1 Ewft&y into the Nature of choice of, and fciit unto the "World to recover them, - that he is the only M:diator between GOD arid Sinners, who is ablets fay) to the ut- 'tcrmoji them .that com: to GOD fyttiiYb him, &c. Toe Ob]: 7 ! of this Ajfcnt is the Revelation of ihefe Truths in the Word of Promt fe. idly, There U the receiving Ad of Faith, w hereby we accept of, or receive Chrift, John i. 12. As to which we are to obferve diftinitly 'three Things : Firft, Taw receiving of drift mt being cip able of the natural or vulgir Senfe of the: Word, as apply'd to Taings external, which are receiv'd by the Hind, &j. it is obvious, it mill be taken in a moral Senfe. And being thus taken, it points at two Things, or two Ads. 1. It fuppofes an Al of the Mind or J.ilgmmt approving of G irift, as meet for the Parpofe, for which he ispropos'd. 2. It formally and directly imports the WiWi contenting to, clofhg with, or being pleas'd with him as fuch. T\ie Mini feeing in hi:n all that's to be defir'd, with Refpect to the Cife the Sinner is now in; the Will is pleas'd, clofes with him, and is fatisfy'd, Tnat he is fuch an one as the Sinner wants. Secondly, If we confHer this Approbation more fully, as apply 'd in Practice, it takes in fever jl Taings, as, 1. A Renunciation of al other M'ans pretending any Ufefulnefs to the fame End, and ftanding in Oppofition to, or Cmpeti ion with Chrift, as thus propos'd. 2. The Soul's judging that' Chrift and he alone, is only, and in all Refpects, fittedini defend for that Work, pin d with a Satisfaction of Mind and Well-plea fednefs with him as fuch. 5 . An Acquiefccnce or R ft. of Mind in this C m- This isthatCleiv- fent 5 fo that the Soul is come to a Point, Tnatt it ■_3n*t6the LORD, has no other Way to look, and that if it has which fome ca ] l Truft but him, it is fife. or Adherence, and Thirdly, ' Vis to be obfenr'd, That the Object it refp eels the Way, or of this Ad of Arnobathn is properly the is a fiducial Confi- GoodnejS, SuitabUnefs and Excellency of Cirift, as derxeasto the Safety the Means of Recovery of loft Sinners. Now +f tlw -Way whereon this much for the fecond Ad of Faith. Truft, Expectation, %dl} 7 There or ( fiducial Confi- dence, at to the Event, follow- and ibis is whalsv inl either, i. Mare generally, that the Soul feeing, as above, the Vanity of other Ways, and the Safety of this, dare build no Expe&ation any where elfe, but looks to this as the only Door at which Re- lief can come in- Or, 2. Move particularly, for a confident Truft of its Salvation in particular this Way, that is, through Jefus Chrift. If the Former only be intended, it differs not from that Acquiefcence above- mention'd ; if the Latter, to wit, a Confidence or Trufi, that we mall be reliev'd ; whether it is more faint, or more vigorous, it is indeed, where the other two Ads preceed, a difiinft A3 of Faith. As to this loft A3, I fhall only obferve one Thing, which js, That the Ground of it is the Promife or the Engagement of the Faith fulnefs of GOD, for the Salvation of Believers, and that a* fpecially applfd by GOD to this Sinner, and the Application difcernd by him. This is of great Moment to the clearing the Point in Hand, and fhall be after- wards further infifted on. V. 'Tis difputed, which of thefe three A3s above-mention'd is the juftifying Act of Faith h that is, the A3 whereon Juftification immedi- ately and necefTarily enfues, and with Refpect to which we are in Scripture faid to be juftified by Faith. The Pa- pijls generally, and fome of our Divines, as Baxter of Univer. Camero, particularly, place it only in AJfent. Of Redem.Pag. in. this I fhall only fay, it runs counter to the Scripture Accounts of this Matter, if it is not fo explain'd, as to inake it really fall in with one or other of the Opinions after-men- tion'd. But as to this, our Divines againft the Papijls may be con- sulted, , Others place it in the fiducial A3. And of thefe fome in the fidu- cial Act more generally underftood, as has been above noted .• And Co, m Effect, differ but in Words from them, who make the fecond Aft that which juftifies. Others, among whom were many of our firjf Reformers, f ee m, at leaft, to make the fiducial A&, ftri&ly f calfd, to be the jvjiifyivg Act of See Dr. Owen ubi Faith, viz.. A Confidence, Perfwajion or Belief fupra. Pag. 138. that our Shts are forgiven. But as to this, I fhall Shepherd, found only fay, 'Tis obvious this can be no Mans Believer, P. 156,197. Duty to believe fo, but upon Suppofition, That &c. •j? W antecedently jujlifyd by Faith. D Where- z6 An Enquiry into the Nature of Wherefore, others do place it in the fecond A&, which Dr. Owen defcribes thus, " It is the Heart's Approbation of the Way of Juftifi- " cation and Salvation of Sinners by Jefus Chrift, propofed in the " Gofpel, as proceeding from the Grace, Wifdom and Love of GOD, " with its Acquiefcency therein, as to its own Condition. This Ac- quiefcency mention 'd by the Dottor, is not an Acquiefcency as to its own Interest, or a Perjwafon of its Salvation in particular, but ''tis to be underftocd as -above-explain d. The Confir- Maftrichr,. P. 51, mation and Explanation of this may be found 55. ' in the Place above referni to, and in the Writ- ings; of our Divines, pra&ical and polemical, who generally embrace this Opinion, and with thecal agree. VI. A/Toon then as the Soul, by a Difcovery of Chrift Jefus, in the Light of the LORD, convey'd to the Soul in and by the Gofpel, is brought to this -Approbation of him, J nf if cation, or the Aft of GOD acquitting him, dot!) immediately enfue. And as to this, Ad, the Queftion is, Wherein it confitts"? or, By what Means.is it expreff} Horn does GOD pronounce this Sentence ? And for clearing Xhis^iieftidn upon the foregoing Principles, we obferve further j VU^T'nat.the jidicial AB, or theTruJl ab©ve-mention'd, in one £)e fc gree or other, necefFarily accompanies, at the fame Inftapt of Time"- and.followa immediately upon the foregoing Attzof Faith 5 tho 5 , a^ was above-cbfervd, 'tis not the jnfifying Aft; but confequent in Or.. der of Nature thereto, ■ I do not mean that the believing Soul has al. waysj at firft clofing with Chrift, fuch a fteady and full Perfwafton" that its Sins are forgiven, that eventually it fhall be favd, as that it* dare boldly .pronounce and fpeak out fomuch to others, or even refo- lu.tely affert it within it felf 5 nor do I mean, That it has fuch a clear View, of its own Graces, that it can reflect, and conclude confidently from the Sight of them, its Election, Jujtiji 'cation and certain Salvation : To which two Sorts of Perfwafon, the one built upon a Reflectmi on Qiir .own Graces, under the Influences of the Spirit of Grace, enabling 'Js to difcern them, and conclude from them our Tntereft in Chrift « the other bottom'd upon a Word of Promife, fuch as that, Be of g 0Q & Char, thy Sins are forgiven thee, powerfully, let home< by the Spirit of GOD} moft Part do reftridt,^ how juftly; I enquire not now, the No* tion of Affurance. "But that which I mean, S$ y , r That the firft &virjg Manifcfiation . of Chrift :to "a, convine'd Sinner^ purfu'd by the Lawi^ £onfcic?tce. and Satan, aotoriy determine* the Soul to clofe with hirr^ - j GOTfs Act of Juftification. 27 In the Manner above-mention'd, but thereon alfo immediately follows fuch an Expectation, Truft and humble Confidence, as engages the Soul ever' after to follow the LORD in a Way of Duty, without defpairing as to the faving Ifliie •, yea, not without fecret Hope, tho' this afterwards in Times of Tempta- See Dr. Owen on tion, is varioufly clouded, that in due Time, it Pfal. 13c. P. 28c, — ; fliall obtain a merciful IfTue. This Perfwafion 287. and humble Confidence is really particular as to the Sinner himfelf and his own Salvation, tho 3 through the humbling Imprellions he has of himfelf at the Time, his own Guilt, and the Aw, he has of GOD upon his Spirit, he fears to exprefs it directly and par- ticularly of himfelf. For confirming of this, I mail only hint the few following Things,' 1. That which is fct before the Soul's Eye at firft believing, viz., A Difcovery, in a fupernatural Light, of the Glory of the Grace, Mercy and Love of GOD to Sinners in Chrift Jefus, efpecially confidering what the poor Sinner's Circumftances at prefent are, cannot poffibly be fuppos'd to have a lefs Effect. 2. When ever this Difcovery, with- out which Believing is impofTible, is given or made to the Soul, 'tis impofEble "but the Soul muft be fome Way reliev'd >, for this is the very Defignof the Difcovery. Now this Perfwafion, as we haveftated it, is the leaft that tan be fuppos'd in this Matter. Without fome- thing of this, the Soul is, in Effe£t, as it was before. 3. The Experi- ence and Confeffion of thofe, who have diftinctly obferv'd what has paft in their Soul at this Time, and Inftances of the Word confirm this. 4. When poor difquieted Believers, through the Power of Temp- tation and Confufion upon their Minds, deny any fuch Perfwafion or Confidence -, yet by its EfFe&s, it's evident to others, That at the Time they have it. Doth not their refolute Adherence to Duty, in fpight of all Difcouragements, and their refufing to guit their Claim, or try other Ways fuggefted, plainly bewray fome fuch fecret Per- fwafion > 5. To add no more, our graveft and mod experiene'd Di- vines, their placing the Ejfence of Faith in Afifurance^ feems to fay, That they were generally perfwaded, at leaft, that this was infepar- able from Juftification. And if they mean'd no more, their Opinion will, upon the ftricleft Trial, be found unexceptionable. VIII. Tnis humble Perfwafion ,7rzff?, Confidence or Exp sBation 9 muft be allowd in Believers, to be an A& of Faith, and not a groundlefi Pre- fumption^ and if fo, it muft have fome folid Foundation, D 2 IX. the 2 8 An Enquiry into the Nature of IX. The Ground of this fiducial Aft is certainly the Word of Pro- mife, whereby GOD engages to pardon, and accept gracioufly Sinners in Chrift Jefus. This the Scriptures many Ways clear. In the Gof- pel Call there is a Revelation of Chrift to be ajfented to ; an Ofer or Fropofal of him, as worthy of all Acceptation, to he accepted $ a Com- mand requiring and warranting this Acceptance • and finally, a Promife of Mercy, or Salvation to the Accepter. This laft is the Ground of this fiducial Trufi. If ah 119. 74. 1 50. I J. X. Yet the Word ofPromiJe, abfolutely confidered, is not of it fel£ without the fpecial Application of it to the Soul, able or fufficient to draw forth this 7Vw/7. The Promife muft ccme, not only in Word*, but in Power and in the Holy Ghofl. 1 Thef. 1. 5;. GOD, who command- ed the Light tojhine out of Darknefi, muft (hint into the Scul, and give that Evidence of the Faith fulnefs of his own Engagement, which only can prevail with the Soul to lay Strefs upon it. XI. Hence it appears evident, That there is an Aft of GOD, mani- festing his Faithfulnefi in the- Promife, and clearly with Power holding forth, and applying his Mercy promifed for the Relief of the Sinner, now looking to, and approving of the Lord Jefus, as the only Way of Accen* tance. To prevent any Miftake about this, when I fey, That GOD applies, I do not mean, That GOD fpeaks in Way of an ahfolutt Promife or Affertion, Thy Sins are forgiven thee, whatever he may do upon fome Occafions : But I intend, That at the very lime Moment, when the poor trembling convinc'd Sinner is, by a clear Manifeftation of the Mediator, prevailed on to give up with all other Ways of Relief, and turn his Eye toward him, as alone worthy of Acceptation, and who only can be available to poor Sinners in this Cafe •, there is, I fay, at that very Inftant, tho' in Order. of Nature confequent, 1. AJInning Difcovery of Mercy, of which the Sinner had no Sight before in that Way. 2. This Mercy is particularly held, forth to the poor Sinner for his Relief -, it is fet in his Eye as fuitable to his prefent Cafe. 3. The Promife and Engagement of GOD is enforced upon the Soul, thou JI) alt be fav\d, that is, faving Mercy is prefently tendered to the poor trem- bling Sinner. Now, tho' the Sinner, not yet recover'd out of the Fright, which the Difcovery of his Mifery immediately before caft him into, dare not always prefently go into particular and applicative Conclufions^ yet, this gracious Intimation begets fomcwhat of a bumble Confidence, and GOTfs AH ofjuflification. 29 and breaks, forthe Tune, at leaft, the Force of the oppreffing and con" founding Charge, he till then lay under. XII. Now this A8 of GOD, above defcrib'd, may, I conceive, be caird, and juftly thought to be, his jufiifyivg Aft, or AS of Acquitt- ment. To clear this a little, obferve theenfuing Particulars, 1. The clofs Connection of thefe Tilings, as to Time, all being at the fame Inftant, occafions unavoidably fome Difficulty, in the Con- ception, Obfervation and Exprefllon of the feveral diftind: A 8s, either of GOD, or of our own Minds : And this Difficulty is heightned by the Fright the Sinner is in before the Gofpel Manifeftation, and the Surprifingnefs of the Manifeftation it felf. Yet, 2. 'Tis clear, and agreed amongft found Divines -, as for others, we concern not our felves now with them, That there are fuch iiflmct ABifigs of Faith at firft, that each of them has its proper Foundation j and finally, That the faving Manifeftation of GOD's Mercy in the Promife, through Jefus Chrift, is that which gives Ground for thefe feveral A&ings. 3. 'Tis upon the Grounds given, evident. That there is fuch an Aft of GOD, holding forth Mercy and Favour, in and by the Promife to the Soul, while it is filing its Eye upon the Lord Jefus in the Way above-mention'd. I need not ftand to confirm this further. There is not, nor can be any Ground fufficient to produce or fupport the Trujt. above-mention'd, if this is deny'd.^ 4. That this is an A8 of Acquitment, appears thus, 1. The Sin- ner now is at the Tribunal of GOD, ready to link under the Weight of a heavy Charge, and beat from all his Pleas. 2. The Gofpel Dif- ccvery feafonably, at that very Inftant, propofing the Lord Jefus to View, the Soul's Eye is turnd wholly there. 2. While he locks here only for Relief, GOD irradiates the Soul with a fweet Manifeftation of his Mercy, through Chrift to Sinners, in the Promife. 4. This Difco- very made at this Inftant to the Sinner, whofe Caufe is now depen- ding, and who is, as it were, empannel'd, imports no lefs, than an Intimation of the Judge his Mind as to the Cafe depending, an Ac- quitment from the Charge, in Oppofition unto Condemnation, or a Difcovery and Application of Wrath and the Curfe to the Sinner's Confidence, which, in thir Circumftances, wou'd quite overwhelm. 7. This A8 is fufficient to all the Ends and Purpofes ot an A8 of Jufli- foation: For, Firft y It repels the Force of the Charge 3 and in Ex- perience ' 2o An Enquiry into the Nttture 'of perience 'tis found, That this Difcovery always, at the Seafon 6fiY tho' it cures not all the accidental Confequencesof the Sinner's former Cafe prefently •, yet it frees the Soul from that confounding Dread and Defpondency he was formerly under. Secondly, It endears and lays an everlafting r Obligation of Kindnefs unto GOD, the Senfe whereof never goes entirely off the Sinner's Mind, tho 1 fome Occur- rences* at fome Times, may weaken it. Thirdly, The Sinner from this Time forward, has, if not at all Times to his own difcerning, yet really and oft-times to the difcerning of others, a Liberty of Spirit from that diffpiriting Dread of GOD he was under before, and fomewhat if I may not fay of Confidence, yet of kindly Freedom in his Dealings with GOD. Fourthly, This AS of GOD not only gives Right to Freedom from all righteous Purfuit of that Crrarge, that wis but now manag'd in the Sinner's Confcience againft him^ which, I confefs, ipfo Jure, refults, at the Inftant of believing, from thePromife: But moreover, It declaratively and in a juridical Way applies this Right, and gives the Sinner a Ground whereupon he juftly may, and fhould claim, infift upon, and make ufe of, againft all Attempts of any who fhall endea- vour to revive the old Procefs. Fifthly, After this, none by Warrant' or Authority from GOD, and in his Name, may or can righteoufly infift againft the Sinner for his Life. Sixtly, When Satan the malici- ous Accufer, through the Permiffion of GOD, for wife Ends, liti- gioufly wakens the Purfuit, andimportunately vexes the Sinner, there needs no new or different Sentence to filence and repel him : If GOD vouchfafe of his Mercy, to revive the firft Difcovery, which is like an Extract of the firft Sentence, the Soul is inftantly quieted, and the Enemy confounded. Finally, Immediately upon the Back of this, GOD carries it toward the Soul as areconcil'd GOD, and this, at firft for moft part, difcemibly ^ or if it is not difcern'd, this flows rather from the Sinner's Weaknefs, than from want of Evidence. In a Word, upon this Difcovery, the Judge appears di veiled, as it were, of his ter- rible Majefty^ the Frowns are no more £qq\\ in his Face, but a Pleafant- liefs pin'd ftill with fuch Majefty, as commands at once kindly Thoughts and Refpect : The Pannel is no more impafon'd and ham* per'd with the fearful Expectation of Wrath and fiery Indignation, as be- fore, the Purfuers either entirely withdraw and difappear, or, if the litigious Adverfary perfift, what Satan or a mifinfornid Confcience does now, is only like the malicious Reclaimings, occafion'd by the Difap- pointment they have met with from the Judge : And to add no more,' GOjfs AH of Juftification. , 3 1 more, the pcor Man, immediately upcn the Back of this, withfome pleafant Freedom, gees his "Way and falls to his Work. Whethei might 1 ft GC D juflly have rcquifd that Aft of Faith of every one oi the Sons of Men, whereon new by a gracious Promiie he has vdurtarly cbh'ged himlelt to juftify Sinners, although he had made no iuch Promiie.^ If he had by a flmple doclrinal Revelation univerfally reveal'd Chrifl Jefus, and the Way ol Salvation by him, without promifing to juftify one or ether, or fixing any Terms, but referv d thefe wholly in his own Mind, had not every Sinner been oblig'd to afTert to the Re- velation, and in Judgment approve this as the only Expedient fuitable to their Cafe, and renouncing all other Ways to turn their Eyes to this, reck'nir.g thus with themfelves, All our Contrivances are vaht$ here, here is the only fuitable Expedient ? Whether GOD wilt ever vouch- fafe to fave me lcar.net tell-, he has kept that to himfelf '$ but if ever 1 am faiii, this is the Way i and therefore I will look here, and let him do with me what pleafes him. JuUlymay he Jet me a fie • yet if I go elfe- where, it is in vain ajfuredly : Here is a fafe Way, ani who can tell but he may be gracious. This I think has the A&ing of that Faith that is jujlifying, or it is that ASting of Faith that is fo. FINIS. - TkiCmdti Reader will YtJUy atnitid thefe or other littte ESCAPE & PA G E 35. Line penult, for (are they ) r. and they. p. 49, 1. 2. for (their) r. thefe. p. 55; 1. 21. for (Truft) r. true. p. 58. 1. 35. r. detract, p. 59. 1. 28. for ( as) r. and. p. 76. 1. 1 a.after Power r. (of) p. 88. 1. 2.r.(terminated)p. 95. 1. 1 . after (ufes^) r.not. p. m. 16. after ber. (,)p. ll %- l 2 $- before Deity, r. (the) p. 129. h 8. in ( without )d- out. p. 130. 1. 1 9. after Milery r. ( Am- ply.,) p. 141. 1. 21. for (have) r. hate. p. 142. 1. 24. after weigh- ed, r. ( that ) 1. 25. for ( . ; r. (. \ ) p. 144. 1. 26. to ( where ) join (fore) p. 153. I.32. for fin Juftice) r. Injuftice. p. 162. 1. 29. r* alibi* p. 1 66. 1. 12. r. with, before ( Difficulty ) p. 180. 1. 8. for (regal) r. legal, p. 189. 1.9- after it's, r. ( not) p. 190. 1, 27. for (meet) f. met. p. 195- 1- 7- after Author, for( .) r. (;,) p. 209. 1. 4. r. ex- tern* and (indiga ) p. 214. 1.4. for ( as)r.at. p. 224. 1. 27. t.fcli- ciorem. P. 2. 1. 17. r.grofs. p. 11. 1. 1 6. after gone, r. (from. ) p. 34. 1, 24. after are, r.(thej p. 40. 1. 2r. for hads, r. ( holds ) p. 57/ 1 25. after ( them ) r. ( at ) p. 60. 1. ult. for ( many ) r. ( may ) p. 7S. 1. 6. r. ( is ) for (it) and ( it ) for ( is ) p. 88. 1. 24. for ( are ) p (as) p. 95. 1. 33. r. require, p. 128. 1- 28. for(to)r. ( do ■• ), p, 129.1. 32.1*. (is,) for (It) and (it) for (is,) p. 137.I 5. after faying nfo, p. 155. 1. 4. d.to be. p. 10. 1. u. for his inform'd, r.- mifinforrnU p. 20. I 15. for Ikuman r. Truman, • ■Kft